




^ f)t* * 



Lk*' ^Aaa- ■ 






?%afeM 



; ^ '^■^^■/\f,r\f\>\r 



'ff^^^\ 












^ 








5w 




1,^ 1 ,' t' V 


>^^y^ni 


ft AaAII 









.1.. . -^ 



mA^mi 












^^s^SoSt^^^^;^^ 






^^^^^?ii^^^^?^^^! 




ilERIGA. 



:mm. 






OaA/^ 



! ^'^'Sg.lglJ 












A ^ ^ .<^ _(^ .-^ 



?''^My' ^^Q^^-^n 









^■^^r^'^^^^^^SS:?o?nA^^M 



.O.^Ar^» 






'^m^mm 



mmmi^^mmm 



.^^^^^^ 









^I^**'^' 



^1^, 



VVv; 



>,-VC'^' 



^^^^^^^r?^f^n^.^^,,,^:.. 



f^'fSf^^'f^'. 



^A^'T/^^i^^^A/^ 



r^^^f"" 



.^ A . fs; a ^ ^ 



A^.ft^ 









^^O^ r^ 



A^/^iA-.^- 






^^WPS' 



^A^^A^.^^^^^aS?*^^*? 



:n.>N 



Hi'^^fT 



'^'^/^^ 



'^m^i^^^j;' 






^r??^s^^ 






P;r 



:??^^A^ 



^^AM' 



--^4.^"^''^^« 






^.^^^/^AA. 



^^^^: 

^:-*/«,'^ 



>A'^A/^,!- 



-^^".^^^^ 



>0r>-^' •* 



^■^^^..v: 



'«^'\/^ 



>^a^o' 



"(..r 



H-^'V 









^ 



1^1' 



DR. JSI^RTEN LUTHER'S 



c 




T 





ST 



SERMONS ON THE EPISTLES: 



FOR THE 



DIFFERENT SUNDAYS AND FESTIVALS IN THE YEAR. 



Translated from the German. 



KEW MAEKET, VA. 
NEW MARKET EVANGELICAL LUTHERAN PI BLISHINQ COMPANY 

1869. 

BEVEEL a CALTERT, Priatcrg. 






Copyright secured according to latv. 



PIIEFA.OE. 



Dr. Martix LuTHEii's CliURcn-PosTiL, comprismg Sermons on the Gospels 
and Epistles for the different Sundays and Festivals in th'e year, is, in the language 
of Dr. Plochmar, in his preface to the Church-Postil, designated by Lutiier him'- 
self as THE BEST AVORK HE EVER PRODUCED. Its Origin is found in the great 
want of sermons for the common reader. In the beginning of the Reformation, this 
want was deeply felt by Luther and his friends. Except the Sermons of Taular and 
Geiler of Keiserberg, there were no sermons extant, in print. For the most part-, 
the Epistles and Gospels were simply read in the churches, the greater number of the 
clergy of that clay being scarcely capable of explaining them to the people. For the 
purpose of supplying this want, and of placing in the hands of the ministers them- 
selves a model for the proper explanation of those Biblical pericopes or lessons, Lu- 
ther resolved upon the publication of his Church-Postil. A further inducement Was 
held out by Frederick the AVise, Elector of Saxony, who encouraged Luther in this 
work, partly for the purpose of building up the pure Christian Church, and partly 
for the purpose of drawing this precious man away from the unhappy controversies, 
in which his pen had been engaged during the first years of the Keformation. 

The Postil was commenced in the Latin language, and the Sermons on the four 
Sundays in Advent appeared in 1521, in Wittemburg. The German work was 
commenced at Wartburg, whither, on his return from AYorms, at the instance ^f the 
Elector of Saxony, Luther was conducted under profound secrecy. 

These sermons performed an important part in the great work of the Reformation* 
For, while the cotifessional and doctrinal writings enlightened the understandings of 
the people, these sermons reached and penetrated their hearts, inciting and exhorting 
them to action. 

The Christian Book of Concord, or Symbolical Books of the JEvangelical Lutheran 
Church, Luther on the^Sacraments, and other works of a doctrinal character, pub- 
lished in the English language, have exerted a wholesome and salutary influence in 
the Church, especially" in regard to her doctrinal stand-point. 

A work, emanating from the illustrious Reformer, more practical and PASTOR?- 
AL in its design, adapted to the popular reader, in the English language, will at this 
time, we make no doubt, be of incalculable value and interest to the Church. Br. 
Luther's Sermons on the Epistles, contained in the Church-Postil, are, in our view-j 
pre-eminently £P work of this character. 

The want <5f an orthodox, practical work, sanctioned by the great Reformer, is as 
deeply felt, perhaps, at this period, under the present aspect of the Cfeurch, as it was 
in the days of the Reformation, 

St. Paul,— Rom. 12, 7, 8, — says Br. Luther, divides the office of the minister in- 
to two parts, DOCTRINE and admonition. Both these should be urged. Both are 
necessary in the successful up-building of the Church. The wants of the Church 
have been supplied to a greater or less extent, in regard to the former, by the publi- 
cation of those doctrinal works, in the English language ; and perhaps, her wants in 
reference to the latter, will be partially met by the appearance of these Sermons in 
an English dress. 

We presume, therefore, that every zealous member of the Church, every Protestant, 
will hail with pleasure these venerable productions of the Reformation, in the English, 
especially at this time, when a healthful re-action is taking place in the Church, when 
her tendency is towards her authorized works, and a deeper interest is felt in them. 

The Sermons on the Epistles naturally and properly succeed the publication or 
those works, which are more didactic in their nature, and which have been so exten- 
sively circulated. They seem to be demanded by the necessity of the times, rather 
than those on th§ Gospels, 



PKEFACfE. 



At the earnest solicitation of many zealous members of the Church, we determined 
to publish, in tlie English language, the Sermons on the Epistles, contained in the 
Churoh-Postil, in monthly numbers, 

^be translation was prepared under the superintendence of Dr, S, Q. Henkel, 
who, in order to secure a faithful translation, engaged the talents of men familiar 
with the German and English languages, as well as with the doctrines of the Church. 
I^hc translation was made from the German edition of 1827, published at Erlangan, 
b}'^ Dr. J. G. Ploch3IAN. In this work the Epistle SermoBS appear in three vol- 
umes. The first volume, in a version purely literal, was furnished by Rev. Am- 
brose Henkel ; the second volume was translated in the same manne^r,. by llev« 
iT.. E,. MosEJK,. and the- third, by Re^v. H. Wetzel. 

These translations whien collected, were carefully compared with the- original Ger- 
man, revised',, transcribed, and prepared for the press, by Eev Soc'RAtes Henkel,. 

Although the texts of the Epistles do not appear in p-rsnt, m the Erfangan edition 
from which the translation- was miade-, an^ as it fe destitute of liead-Mnes, it was 
deefned proper, for the convenience of the reader, to introduce them into the English. 
The head-lines were translated from Walch's edition. 

It was also thought necessary to retain the foot-notes as arranged by Dr. Ploeh- 
man in his edition. By these notes, according to his state«)ent in his preface, he 
indicates the various readings of the different editions which appeared during the life 
(S^f Dr. Luther. These he arranged, he says, under three classes, and designated tha 
various readings by the several classes, under the letters, A, B, C. Under the letter 
A, are included the editions from 1522 to 1540 ; under B, the edition of 1543, by 
Dr. Creutziger, under C, the issues by Spener, Bcerner, and Walch. 

The introduction of a word or phrase designed to complete the sense, or required 
by the. stijucture of the English language, is usually indicated by ([]) brackets. 

In the preparati<)n of this work for the press, it was deemed most compatible with 
its nature, to preserve as just and uniform medium as possible, between a transla- 
tion strictly literal^ and one that admits the freedom and elegance of English style, 
and to preserve as far as possible the serious tone and spirit, as well as the simplicity 
of the &fey be, and. figures, of the pious original. The object was to present a correct 
and faithful tuansiation. 

These SernaoiJ* in an English dress, we trust will, in the- bands of Providence, 
accomplish much good in building up the Redeemer's Kingdom^ and we pray that 
they may be accompanied with the same Divine, blessings, wMq^ rendered them in 
1|!he original language so profitable to the Church. 

THE FFB^SHlRa, 

Kew Market, SnENANDOAg COj Va^ 



DR. LUTHER'S CHURCH - POSTIL. 



serm:on^s on the efistles. 



I OL, L] 



ROMANS XIII, 11-14, 



[NO. Ii 



FIKST SUNDAY IN ADVENT. 



EPISTLE, E09IA]VS 13, 11-14. 

ind f hat, knowlDf the tlBie, that now 
It is blgh time to awake out of steep : for 
BOW Is oar salvation nearer than when we 
i»ellc¥ed. 

The night Is far spent, the day is at 
kand : let «s therefore cast off the works 
of darkness, and let as put on the arm- 
or of light. 

Let us walk honestly, as In the day; 
not in riotiFEg and dronkenness, not in 
chambering and wantonness, not in strife 
and envying. 

But put ye on the Lord Jesus Christ, 
nnd make not provision for the flesh, to 
fulfil the lusts thereof. 



This Epistle does not treat of faitli, 
1)11 1 of the works and friiits of £aitli, 
?>howmg ]iow a Cliristian should live 
externally among men on earth, in 
regard to his body. For, how we 
should walk in the spirit and before 
God, faith teaches ; of which St. Paul 
writes and treats in a very copioiLS and 
apostolic manner in the langTiage i)re- 
ceding this Ej)istle. If we examine 
this Epistle pix)pea'ly, we find that it is 
not ociuipied in teaching, but in incit- 
ing, exhorting, urging, and awakening 
those who already know what they 
should do. For St. Paul, Eom. 12, 7, 
8, divides the office of the minister in- 
to two parts, doctrinam et exliortatio- 
nem, doctiine and exhortation. Doc- 
trine consists in preaching that which 
is not generally known, instructing or 
enlightening the people ; exhortation^ 
in inciting and urging persons to that 
which they already well understand. 



! Both parts necessarily claim the at- 
! tention of a minister, an<l hence, both 
are employed by St-. Paul. 
! In order,, therefore, that this admo: 
nitioii nmy be the more pleasing and 
impressive, he employs many be^uiti 
fid, figurative terms, making as ele~ 
gant, flowery address. He int«KbiceS 
the words sleep, darlcness^ Ught^ muali^, 
armor, imrh^ day, and night", these 
are purely figurative words, through 
which something different from their 
literal and natural import is conveyed. 
For he speaks not, indeed, of natiu-al 
night, day, darkness, light, awaken- 
ing, sleep, armor, and works ; but he 
portrays for us through these natural 
media a simile, by which he incites 
and leads us into our spiritual element. 
As if he should say : joxa see that, or 
account of temj^oral advantages, per- 
sons rise from sleep, lay aside the work 
of darkness, and assume the work of 
day, when the night has passed by, 
and the day appeared^ how much 
more, then, should we awake from oui* 
sleep, cast off the works of our dark- 
ness, and enter upon the works of our 
light, since our night has passed away, 
and our day has broken forth. 

By sleep, he means the works ol 
wickedness and unbelief. For sleep 
is a work which properly takes i^lace 
in the night, and he thus explains him- 
self, when he says : ^^ Let us cast off 
the works of darkness." Thus again, 
anxmhening and rising mp denote the 
works of faith and piety. For rising 
is properly a work of the morning and 
day, concerning which he also says, 
1 Thess. 5, 4-10: ^' But ye, brethren, 
are not in darkness. * * Ye are all 
children of Hght, and the children of 
the day : we axe not of tiie Bight, nor 



6 EXPLANATION OF THE EPISTLE FOR THE FIRST SUNDAY IN ADVENT. 



of darkness. Therefore let us not 
sleep, as do others ; but let us watch 
and be sober. For they that sleep, 
sleep in the mght j and they that be 
drunken, are drunken in the night. 
But let us, who are of the day, be so^ 
ber, putting on the breast-plate of 
faith and love ; and for an helmet,, the 
hope of salvation. For Gotl hath not 
appojirted us to wrath, but to obtain 
salvation by our Lord Jesus Christ, 
who died for us, that whether we wake 
or sleep, we shoidd live together with 
him.''' 

Here it is evident that he does not 
forbid natural sleep, and yet he em- 
ploys the comparison between natural 
sleep and wakefulness in elucidation of 
sj)iritual sleep and wakefulness ; that 
Is, pious ancl impious life. In short, 
rising tip from sleep is equivalent to liis 
declaration. Tit. 2, 11-13: ^^For the 
f^race of God that brmgeth solvation, 
hath appeared to all men,, Teaching 
us, that denying iingodliness and 
worldly lusts, we sho^ild live soberly, 
righteously, and godly, in this present 
world; looking for that blessed hope,, 
and the glorious appearing of the gTeat 
God and our Saviour Jesus Christ." 
Thie denying of ungodliness and world- 
ly lusts, he calls here, rising from 
sleep ; and the sober, righteous, godly 
life, he calls here, waking and j)\ii- 
ting on the armor of liglit. Tlie ap- 
pearing of grace is the day and the 
light; as we shaU hear. 

Kow observe the comparison be- 
tween natural and spiritual sleep. He 
who sleeps,, neither sees nor feels any 
of the things or realities, which are 
upon the earth, and round about him. 
He lies in the midst of these things as 
a dead, useless person, who has nei- 
ther use nor care for any thing ; and 
although he lives in himself, yet he is. 



as it were, dead to aU 



things. 



In- 



stead,, nioreover, of real things, he is 
occui)i^4 in his dreams with mere im- 
ages and useless forms of realities, 
and he is so foolish as to think they 
are truly realities; but when he a- 
wakes, these dreamy illusio:«C4 fall 
away and vanish. He then begins to 
be occupied with real things, exclud- 
ing all images,. 
Thus^ too, spiritiiaHy., ThQ individ- 



ual who lives in ungodliness, sleeps, 
and is, as it were, dead before God, 
neither seeing nor feeling the real spir- 
itual blessings, offered and promised 
to him through the Gospel, regarding 
them as vain and useless. For these 
blessings can be seen only by faith in 
the heart, being yet concealed. Still , 
however, he mingles in temporal, tran- 
sitory things, luxuries and honors, 
which, in contrast with eternal 
life, joy, and happiness, are to be re- 
garded as dreamy images eomi)ared 
to natural, i>hysieal creatures. 

When he awakes, and obtains faith, 
all these transitory things will vanisJf. 
and show how futile they are ; con- 
cerning which it is said* : — ^Ps. 73, 20 : 
^^ As a dream when one awaketh ; so, 
O Lord, when thou aT*^akest, thou 
shalt despise their image;" and Isa. 
29, 8: "It sliall even be as when an 
hungry man dreameth, and, behold 
he eateth; but he awaketh,^ a:iid his?, 
soul is empty; or as when a thirsty 
man dreameth, and, behold, he drink - 
eth ; but he awaketh, and, beliold, he 
is faint, and his soul hath apx>etite : 
so shall the nnaltitude of all the na- 
tions be, that fight against mount ^f- 
on." 

Behold, now is it not entirely too 
contemptuous, to comjiare this world's 
highest power, riches, pleasure, and 
honor, to a dream and dreamy images* 
Who dares to say that kings, princes, 
wealth, possessions, i)leasure^ and pow- 
er, are the creatures of a dream, when 
there is so much raging and raiding 
after them on earth f It is because 
men sleej), and do not rise up and see 
this light in faith. 

"For now is our salvation nearei' tliaii 
when we believed/' 

What is implied by this ? Did we 
believe before, or do we not believe 
now ? Here it is necessary to know,, 
as St. Paul, Eoui. 1, 2, 3, says, that 
through his i)rophets God promised in 
the Holy Scriptiu-e, the Gospel of his 
Son Jesus Christ, oiu^ Lord, that 
through him all the world should be 
saved, as the words. Gen. 22, 18, to 
Abraham, read: "In thy seed shall 

* A. Pa. 76, 5: "The stout-hsarfced are 
Spoiled, they have slept their sleep ; and none o( 
the. m.en o]^ might liav§ found their haud^,, " 



INCITATION AND ADMONITION TO GOOD WORKS. 



all the nations of the earth be blessed.'^ 
This blessing promised here to Abra- 
ham in his seed, is nothing else but the 
^Tace and salvation in Chiist, pre- 
sented throngh the Gospel to all the 
world, as St. Paul, Kom. 4 and Gal. 
4, also declares. For Christ is the 
vseed of Abraham, that is, his natural 
tiesh and blood, in whom all, who be- 
lieve and call on him, will be blessed. 

This promise of God was afterwards 
more carefully set forth and widely cir- 
culated by the prophets, and all of them 
wrote concerning the advent of Christ, 
his grace and Gospel, as St. Peter, 
Acts 3, 18-24, says. This same divine 
promise was believed by all the saints 
before the birth of Christ, and thus in 
and through the Christ yet to come, 
they were x^reserved and saved hj 
tiiis faith ; so that even Christ, Luke 
10, 22, calls this promise Abraham's 
bosom, into which all the saints from 
Abraliiim to Christ were gathered, 
j^ow, this is what St. Paul means, 
wlien he says : " Oiu^ salvation is near- 
er than when we believed.'' As if he 
shoidd say: The promise of God, 
made to Abraham, is now no more to 
be awaited in the ftitiu^e 5 it is fidfill- 
ed; Christ is come; the Gospel has 
arisen^ and the blessing is distributed 
through all the world; and now all 
that we waited for and believed in the 
promise, is here. By this the apostle 
lias described the spiritual day^ con- 
<'erning which he afterwards speaks, 
and which is proi^erly the rising and 
the light of the Gospel -^ as we shall 
Iiear. 

But faith is not, therefore, abol- 
ished, but rather established. For 
even as men forinerly believed in the 
promise of God, that it woidd be ful- 
filled ; so we believe on the same prom- 
ise of God, that it is now fidfiUed; one 
faith is like the other, in itself, except 
that o]ie succeeds the other, like the 
promise and the ftilfiUment succeed 
each other ; For they are both based 
on the seed of Abraham, that is, on 
Christ, the one preceding and the oth- 
er succeeding his advent. For he Avho 
would now believe, like the Jews, that 
Christ is yet to come, as if the prom- 
ise were not yet fidfilled, woidd be 
fondemned, because he would make 



G^ a liar, pretending that he has hot 
yet fulfilled his promise, which, how- 
ever, he has fulfilled. Thus oiu^ sal- 
vation would still be far from us, and 
we would have to wait for it yet in 
the ftiture. 

Concerning these two foiths Paul, 
Eom. 1, 17, says: '^ In the Gospel is 
the righteousness of God revealed 
from faith to faith." What is meant 
by the expression: ^'From faith to 
faith f' Nothing else but, — although 
the faith of the fathers and our faith 
are one and the same, trusting in 
Ciirist yet to come, and in Christ who 
has already come, st 11 the Gospel 
leads us from that faith to this faith, — 
that now it is necessary to believe, 
not only the promise, but also the ful- 
fillment already made, which Abra- 
ham and the ancients had not then to 
believe, although they had the same 
Christ that we have. One faith, one 
spirit, one Christ, one community of 
all saints, except that they preceded, 
and we succeed Christ. 

Thus we, (that is, the fathers with 
us,) have, in the same common faith, 
believed in one Christ, and stiU be- 
lieve in him, but in a different condi- 
tion. And as, for the sake of the com- 
mon faith and of Christ, we say, Avhen 
the fathers believed, that we have be- 
lieved, although we did not live in 
their time ; so, on the other hand, they 
say, when we hear, see, and believe 
Christ, that they hear, see, and believe 
him, although they do not live in our 
day. For David thus speaks, Ps. 8, 
3 : " Allien I consider thy heavens, the 
work of thy fingers* ;" again, Ps. 0, 
2 : ''I will be glad, and rejoice in thee : 
I will sing praise to thy name, O thou 
Most High ;" and in many other simi- 
lar passages; so that one person is 
taken for, or assimies another, in con- 
sequence of the common faith, through 
which they have Clirist in the midst of 
them and become one body. 

His declaration, '^Our salvation is 
nearer than Avhen we believed," can 
not be understood of nearness of pos- 
session or occui)ancy. For the fa- 
thers had the same faith, and even the 
same Christ, that we have, and he 

* A. That is, the Apostles, (B.) an4 yet 
he did njot live to do it,, 



8 EXPLANATION OF THE EPISTLE FOB THE FIRST SUNDAY IN A1)VENT. 



wa« equally as near to them as he is 
tons; as Heb. 13, 8, says: "Jesus 
Christ the same yesterday, and to-day, 
and for ever f that is, Christ has been 
from the beginning of the world to 
the end, and through and in him all 
are preserved. To him that believes 
^ost, he is nearest, and from him 
that believes least, salvation is far- 
thest, so far as i)OSsession and occu- 
pancy are concerned. But St. Paul 
has reference here to the nearness of 
the manifestation [of this salvation.] 
Since, in the days of Christ, the prom- 
ise was fulfilled, and the Gospel arose 
in all the world, and appeared, and 
was publicly preached through him to 
all men, the Apostle says "our salva- 
tion is nearer" than when it lay con- 
coaled in the promise and was not de- 
veloped. Thus it is said, Tit. 2, 11 : 
'^ For the grace of God, that bringeth 
salvation, hath appeared j" that is, it 
has arisen and is publicly preached ^ 
although all the saints who lived pre- 
vious to this appearing of that grace, 
were likewise in i)ossession of it. 

The Scripture teaches, therefore, 
that Christ shall come, notwithstand- 
ing he has already been in all the fa- 
thers. He did not come to all, how- 
ever, through i)ublic preaching,, until 
after his resurrection from the dead. 
Of this coming, or advent the Scrii^- 
ture mostly speaks, in consequence of 
which he also came bodily in the hu- 
man nature. For his becoming man 
would have benefited no one if a gos- 
pel had not resulted from it, through 
which he might be presented to all 
the world, and through which it might 
be made known why he became man ; 
so that the promised blessing might 
lie imx^arted to all who through the 
Gospel believe in him. Hence St. 
Paul, Eom. 1, 2, says; that the Gos- 
pel was promised of God. As if he 
Avould say : God was more concerned 
about the Gospel and this public com- 
ing or advent through the word, than 
about the bodily birth or advent in 
the human nature. He was occupied 
with the Gospel and our faith; he 
'.therefore permitted his son to become 
iman, so th^^t the Gospel might be 
preached conoerning him, and thus, 
through the Tevealed word, his salvtt- 



tion might draw near and come to all 
the world. 

Some have presented four different 
advents of Christ, according to the 
four Sundays in Advent. But the 
one, which is the most useful, upon 
which all the efficacy depends, and 
concerning which St. Paul here speaks, 
they did not perceive. For they do 
not know what gospel is, or why and 
for what purpose it was given. Tliey 
talk much about the advent of Christ, 
and yet they drive him farther from 
us than heaven is from earth. Of 
what use is Christ,, if he is not em- 
braced by faith ? But how can he be 
embraced by faith where the Gospel 
is not preached? 

" The night is far spent, the day is at 
hand." 

This is equivalent to saying our 
salvation is near. For by the wor<l 
day Paul means the Gospel^ v/hich is a 
day that enlightens the hearts or 
souls; therefore, since the day has 
broken forth, our salvation is near t^> 
us ; that is, Christ and his gTace prom- 
ised to Abraham, have now arisen ; 
are preached in all the world; they 
enlighten all men ; they awaken us all 
from sleep, and show us the true, eter- 
nal blessings ; so that we may be oc~ 
cui)ied with them, and walk honora- 
bly in the day. By the word night,, 
however, we must understand &ll i&e- 
trines which are not the Gospel; for 
there is no saving doctrine but that of 
the Gospel ; all else is night and dark- 
ness. 

Observe the words of Paul. He de- 
scribes the most lovely and clieerfui 
part of the day; namely, the lovely, 
joy fur dawn, and rising of the sun. 
For the dawn is the time, at which 
the night has i)assed away and disap- 
peared, and the day has broken forth. 
Then we see, in consequence of the 
dawn, aU the birds singing, all the 
beasts moving, and all human beings 
lifting themselves up; so that when 
the day breaks and the redness of the 
sky appears, it seems as if the world 
were new and all things were re- ani- 
mated. Therefore, in many portions 
of the Scripture, the consolatory, \ivi- 
fying preaching of the Gospel, is com- 
pared to the dawn^ and to the rising 



IKCJTATION AND ADMONITION TO GOOD WORKS. 



of the sun, sometimes under figures, 
sometimes in plain language ; as, here, 
Paul in plain terms styles the Gospel 
the breaking day.* 

This day, the most lovely sun, Jesus 
Christ, produces. ,Hence Malachi 
calls him Sun of righteousness, saying, 
ch. 4, v. 2 : *' But unto you that fear 
my name shall the Sun of righteous- 
ness arise with healing in his wings." 
For all who believe in Christ, receive 
from hiin the brightness of his grace, 
and righteousness, and shall be hap- 
py under his wings. In the 118th Ps. 
v. 24, it is also said: '' This is the day 
w^hicli the Lord hath madej we vrHl 
rejoice and be glad in it." As if he 
shoidd say: the natiu-al sun makes 
the natural day, but the Lord himself, 
this day. He is the sun himself, from 
whom the brightness and the day, that 
is, the Gospel, proceed, and shine in 
all the world. John 9, 5: ^'I am the 
light of the world." 

Ps. 19, 1, both, the sun and the day, 
Christ and the Gospel, are described 
in the most lovely manner: ^'TJie 
lieavens declare the glory of God;" 
that is, like the natural heavens show 
forth the sim and the day, and as the 
sun is in the heavens; so in their 
preaching, the Apostles present and 
introduce the real Sun, Christ; and 
then follows : ^^ In them hath he set a 
tabernacle for the sim ; which is as a. 
bridegToom coming out of his chamber, 
and rejoiceth as a strong man to run a 
race. His going forth is from the end 
of the heaven, and his circuit unto the 
ends of it; and there is nothing hid 
from the heat thereof." All this is 
spoken of this lovely breaking of the 
day, that is, of the Gospel, which the 
Scripture extols in a high and lovely 
manner; for it produces life, joy, 
pleasure, energy, and brings with it- 
self all that is good ; it is therefore al- 
so called Gospel, that is, joyful news. 
AMio can enumerat e, however, what 

*A Again, Ps. 110, 3; "Thy people shall be 
willing in the day of thy power, in the beauties 
of holiness from the womb of the morning, thou 
hagt the dew of thy youth." Here the Gospel 
is clearly called womb of ihe morning, and day 
of the power of Christ, in which, like the dew", 
we are conceived and born children of Christ, 
without the works of man, from heaven and 
through the^-race of the Holy Spirit. 



this day reveals to us ? It teaches us 
all things, — what God is, what we are^ 
what has passed, wliat is to come, in 
regard to heaA^en, to hell, earth, an- 
gels, devils. Here Ave see how we 
shoidd demean oiu'selves in regard to 
all these things, — ^whence we are, and 
Avhither Ave are going. Yet the deA'il 
has so deceiA^ed us that we forsake the 
day, and seek truth from philosophers 
and heathens wlio ncA^er kncAv a soli- 
tary thing about all this, and, permit 
ting ourselA'es to be blinded by human 
doctrines, aac return to the night. 
WhatCA^er is not this day, cannot in- 
deed belight. OtherAvise St. Paul and 
all the Scrii)tiu'e Avould not urge this 
day alone and pronounce all elseniglit. 
Oiu' disposition to seek, in opposi- 
tion to declarations of Scripture ko 
clear and exj)ress, secondary lights, 
Avhen the Lord himself declares that 
he is the light and sun of the world, 
must result from the displeasure ot 
ProAddence, which Ave have inciu'- 
red ; and Avere there no other indica- 
tions, by which we might knoAV that 
the high schools of the Pope are the 
most abominable harlotries and ]j;naA'- 
eries of the dcAil, the fact alone indeed 
would be abundantly sufficient, that 
they so shamelessly introduce and ex- 
tol Aristotle as a secondary light, and 
that they exercise themseh^es more in 
him than in Christ ; nay, they exercise 
themselA^es, not in Christ, but wholly 
in Aristotle. 

"Let us therefore cast off the works 
of darkness, and let us put on the ar- 
mor of light." 

Precisely as Christ is the sun, and the 
Gosi)el is the day, so faith is the light 
or medium of sight and v> akefulness 
on this day. For it profits us nothing 
for the sun to shine, and make the 
day, if our eyes do not perceiA e the 
light. Therefore, although the Gospel 
has arisen, andin^eaches Christ in all 
the Avorld, none are enlightened by it, 
excei)t those who receive it, and 
haA^e risen Irom sleep through the light 
of faith. But to the sleeping the sun 
and the day are useless; for from 
these they receiA^e no light, and see as 
little as if there were neither sun nor 
day. NoAv is the time and the hour, 
of which he says: ^^ Beloved bretb- 



10 EXPLANATION OF THE EPISTLE FOR THE FIRST SUNDAY IN ADVENT. 



ren, that knowing the time, that now 
it is high time to awake out of sleep/^ 
&c. Although it is a spiritual time 
and hour, it has arisen in natural 
time, and still daily arises ; in which 
we nuist rise up from sleex3 and lay 
aside the works of darkness, &c. Thus 
St. Paul shows that he is not speak- 
ing to those who are yet in unbelief. 
For, as already said, he does not teach 
the doctrine of faith here, but the 
works and fruits of faith. 



the time 
and the 



He says 
is here. 



day has 



what 

e? 



need have 
It has been 



they know that 
the night is past^ 
Ijroken forth. 

But if you ask, 
these of such an e 
already stated that there are two kinds 
of preaching: one, wliich teaches; 
the other which incites and exhorts. 
jSTow, no one ever knows so much as 
to make it unnecessary to admonish 
liim^ and continually to lu'ge him to 
fresh meditations on that wiiich he 
already knows, in order that the dev- 
il, the world, and the ilesli, his un- 
(•easing enemies, may not render him 
weary and negligent, and ultimately 
careless, and thus lull liim to sleej). 



For St. Peter, 1 Epist. o, 



8, says: — 



^^ Your adversary, the devil, as a roar- 
ing lion walketh about, seeking whom 
lie may devoiu^;" therefore says he: 
^' Be sober, be vigilant." Here too the 
flesign of St. Paul, is that, since the 
rlcs'il, the world, and the liesh cease 
not to assail us, there should be no 
cessation in exhorting, inciting and 
impelling to vigilance and activity.* 

For this reason St. Paul likewise 
arranges his language so appropriate- 
ly. He calls, not the works of dark- 
ness, but the works of light, arm or ^ 
and not workB. Why this? With- 
out doubt, to show that in maintain- 
ing proi)er vigilance and a pious life. 



contlicts, pains, labor, and 



danger 



will be inclined, since these three 
powerl'ul enemies, the devil, the world, 
and the flesh, incessantly oppose us 
day and night. Hence Job, ch. 7, v. 
I, says, that the life of man on earth 
is strife and contention. 

Now, it is by no means a light mat- 
ter, to stand continually in battle- 

* A Hence the Holjr Spirit is called ParacletiiSf 
^ conjfort^r, who incitgs and urges on to good. 



array during our whole life. Hence 
it is necessary, indeed, to have good 
trumpets and bugles; that is, such 
preaching and exhortation as will en- 
able us valiantly to maintain our po- 
sition in the battle. Good works are 
armors; evil works are not; unless 
we conform to them, and allow them 
to control us. If so, they likewise be- 
come armors ; as St. Paul, Eom. 6, 13, 
says : ^' Yield not your members as in- 
struments of luirighteousness unto 
sin." As if he should say : Let not 
the works of darkness so overcome 
you as to render your members in- 
struments of unrighteousness. 

Now, it has already been sufficiently 
stated that here by the word light 
faith is imi^lied, which shines from the 
day of the Gospel, out of the sun, 
Christ, into our hearts ; hence the ar- 
mors of light are nothing else but the 
worl's of faith. Dai^lness, on the oth- 
er hand, is vnhelief reigning in the 
absence of the Gosi)el and of Christ, 
through the doctrines of men and their 
own reason, instigated by the devil. 
The tvorJi'S of darJcness are, therefore, 
the worlcs of unbelief; for even as 
Christ is a Lord and Euler of that 
brilliant faith, so, as St. Paul, Eph. 
6, 12, says, the devil is a ruler of this 
darkness ; that is, over unbelievers ; 
as 2 Cor. 4, 3, 4, he also says: ^'But 
if our gospel be hid, it is hid to them 
that are lost: in whom the God of 
this world," (that is, the devil,) '^hath 
blinded the minds of them which be- 
lieve not, lest the light of the glorious 
gospel of Christ * * should shine un- 
to them." The character of these two 
different works, however, will here- 
after appear. 

"Let us walk honestly, as in the 
day." 

In the day, the works of darkness 
are not performed ; one is ashamed of 
another, and conducts himself honora- 
bly. The expression, the night is 
shameless, is proverbial; and it is 
true. Therefore, the works of which 
we would be ashamed in the day, are 
performed in the night. But the day 
is shame-faced, ancl constrains us to 
an honorable walk. A Christian 
should, therefore, so live and conduct 
himself th<vt all his works ma;^' be,g|; 



EXCITATION AND ADMONITION TO GOOD WORKS. 



11 



siicli a character as never to cause liim 
to be asliamed of tlieni, althougli all 
tlie world should see them. For he 
tliat so lives and acts as to be unwil- 
ling for his deeds to be seen or heard, 
openly before every one, lives certain- 
ly not in a Christian manner. Of this, 
John 3, 20, Christ speaks : " For eve- 
ry one that doetli evil, hateth the 
ligiit, neither cometh to the light, lest 
his deeds should be reproved. But 
he that doeth truth cometh to the 
light, that his deeds may be manifest 
that they are wrought in God." 

Hence you perceive the great ne- 
cessity of this incitation and exhorta- 
tion to be vigilant and to put on the 
armor of iig-lit. How many Chris- 
tians are there at the present time, 
who could bear for all their works to 
come to the day? But what kind of 
a Chiistian life do we hypocrites lead, 
that we cannot bear for our conduct 
to be exposed to men, which, howev- 
er, is already exposed to God, his an- 
gels, and all his creatures, and, on the 
last day, shall be exposed to every 
imej A Christian should, therefore, 
live as he would ])e iound in Hie last 
day and before all men; Eph. 5, 9: 
*' Walk as children of light ; for the 
fruit of the Spirit is in all goodness 
and righteousness and truth f' and 
Ivom. 12, 17 : ^* Provide things lion- 
est,'' not only in the sight of God, but 
also, '^ in the sight of all men.-' A- 
gain, 2 Cor. 1, 12: ''For our rejoiciiig 
is tills, the testimony of our con- 
scftice, that in simplicity and godly 
sincerity, not with iieslily wisdom, * 
* we have had our conversation in 
the world." 

But sudi a life indeed cannot be 
])erpetuated where faith does not ex- 
ist, since this vigilant, active, valiant 
faith has enough to do to continue in 
such a life, vdthout falling asleep or 
growing weary. As necessary, there- 
fore, as it is to ])reach doctrine to tlie 
illiterate, so necessary is it to exhort 
the literate, so that they may not fall 
off fi'om their incipient good life, 
tlirough the assaults of the raging 
flesh, the subtle world, and the treach- 
erous devil. 

"Not in rioting and drunkenness, 
not in chambering and .>\taTitQBnesSi 



not in strife and envying." 

Here he enumerates the works of 
darkness by nam.e, one of which he 
calls sleep, in the commencement of 
this discourse; as, 1 Thess. 5, G, it is 
written : '' Let us not sleep as do oth- 
ers ; but let us wat(di and be sober .^ 
Xot that he forbids natural sleep, but 
spiritual, which cimsivSts in unbelielV 
from Avhich the works of darkness re- 
sult ; although natural sleep is a work, 
too, of darkness, if indulged in througli 
lust and inebriety,* to the obstruction 
of the light and its armor. These six 
worls of darJxncss include all others; 
such as are enumerated in Gal. 5, 19, 
20, 21, and Col. 3, 5, 8. We shall 
briefly divide them into two classes, 
the one upon the right, the other upon 
the left. Upon the right side, these 
four, rlotin(j, drnulenness^ chamheriiu/^ 
and icanto)iness,\ ure ai rayed; on the 
left, strife and envi/iuf/. For in the 
Scrii)ture tlie left side signifies advei'- 
sity, and all that results fi'om adver« 
sity; as, tcraflt, envying, &c. The 
right side means prosperity, and all 
that results from xu^osperity ; as riot- 
infi, drunlienness^ lust, indolence. 

It is certain, theretbre, that St. Paul 
wishes to include under these two 
works of darkness, strife and enrynifj, 
all others of vsimilar character; as 
those enumerated in Eph. 4, 31: '' Let 
all bitterness, and ^-rath, and anger, 
and clamor, and evil-speakiu-g be put 
avrav from you, ^\ith all malice ;■' and 
in Gal. 5, 20: "Now the works of tho 
flesh are hatred, A'arianee, emulation, 
wratli, strife, seditions, heresies, en- 
v.^ings, murder," &e., and, in a word, 
ail the e^ils so innumerable, which 
may result from ^^Tath, in Vv'ords and 
actions. 
Thus, too, under these four vices. 



rioting, 



drnnlsenness, indolence, and 



lewdness, he includes all tlie vices of 
nucha stity in words and actions, which 
no one would desire to eimmerate ; so 
that by these six eimmerated works 
it is briefly understood that the iadi« 
vidurJ who lives, under darkness, in 
unbelief, does not keep himself pure 
before his neighbor, but is inordinate 
in all his actions in regard to himself 

* B. Through indolence and excessive ine- 
biic^Vifin^ 1(A) drunkenness and uuchastity. 



Is EXPLANATION OP THE EPISTLE FOR THE FIRST SUNDAY IN ADVENT. 



and liis fellow-man. Further com- 
ments, these worci^, hideed, need not ; 
every one knows well what rioting 
and chiinkenness, or excessive eating 
and diinking, more for the gratifica- 
tion of the api^etite, than for the nour- 
ishment of the body, mean. Again, 
there is no difficulty in understanding 
what is meant by idleness in beds 
and chambers, by lewdness and un- 
chastity; that is, the indulgence of 
the lusts and appetites of the flesh, 
by excessive sleeping and indolence, 
by every species of unchastity and 
carnality, committed in beds, by the 
satiated, indolent, drowsy, and lazy, 
whether in the day or night, in bed or 
elsewhere, alone or in company, — vi- 
t^es, all of which also seek natural 
darkness and secret places, and which 
St. Paul expresses by the words 
chambering and wantonness; and so, 
too, strife, envying, «&c., are general- 
ly understood. 

*'But put yo on the Lord Jesus 
Christ." 

Here he embraces and exhibits in a 
few words all the armors of light, 
when he admonishes us to])ut on Christ. 
Christ is put on in two ways. First, 
wlien we clothe ourselves with Ids own 
virtues; this is efcected through the 
faith which relies on the fact that 
Christ died and accomi)iished all 
things for us. For, not our righteous- 
ness, but the righteousness of Christ, 
reconciled us to God, and redeemed 
us from sin. This mode of putting on 
Christ belongs to the doctrine Avhich 
teaches faith ; and in this way Christ 
is given to us as a gift and a pledge.* 

SecomUy, he is our example and jmt- 
teni, which we should follow and like 
which we should become, clothing our- 
selves even in tlie virtuous garment, 
m which he vv alked. Hence St. Paid 
says we should put on Christ, Again, 
I Cor. 15, 49: ^' As we have borne the 
image of the earthy, w^e shall also bear 
the image of the heavenly;" and Eph. 
4, 22,23, 24: "That ye put off con- 
cerning the former conversation the 
old man, which is corrupt according 

* B. In regard to this, more will be said in 
the Epistle for New Year's day, Gal. 3, 27 :— 
*• For as many of you as have been baptized in- 
sto Christ, have put on Christ." 



to the deceitful lusts ; and be renewed 
in the spirit of your mind ; and that 
ye put on the new man, which after 
God is created in righteousness and 
true holiness." 

IS^ow, in Christ we perceive nothing 
but i)ure armors of light. Here there 
is no gormandizing, or diamkenness, 
but fasting, moderation, and restraint 
of the flesh, through labor, active ex- 
ertion, preaching, praying, and doing 
good for mankind; here there is no 



indolence, a 



, or luichastity, but 



true discipline, purity, chastity, vigi- 
lance, wakefidness, sleeping in fields, 
having neither house, nor chambei", 
nor bed ; here there is no wrath, strife, 
or envying, but pure goodness, sweet- 
ness, love, mercy, patience, &c. In 
order, therefore, to i:>resent Christ in 
a few words, as an example, St. Paul 
says in the w ords. Col. 3, 12, 15 : " Put 
on therefore, as the elect of God, holy 
and beloved, bowels of mercies, kind- 
ness, humbleness of nund, meekness, 
long-suffering; forbearing one anoth- 
er, and forgiving one another, if any 
man have a quarrel against any : even 
as Christ forgave you, so also do ye. 
And abo^^e all these things put on 
charity, which is the bond of perfect- 
ness."* Again, in Phil. 2, 2, after 
commanding them to love one anoth- 
er, and serve, and be the servants of 
one another, lie also presents as an 
examifle, this same Christ who became 
a servant for us, saying: ''Let this 
mind be in you, which was also in 
Christ Jesus : who being in the firm 
of God, thought it not robbery to be 
equal with God ; but made himself of 
no reputation, and took upon him the 
form of a servant, and was made in 
the likeness of men : and being found 
in fashion as a man." 

]N'ow, in short, the armors of light 
are good ivorlis in opposition to riot- 
ing, drunkenness, lechery, and indo- 
lence, strife and envying; such as, 
fasting, watchfulness, i)rayer, labor, 
chastity, modesty, temperance, good- 
ness, endurance of hunger, thirst, 
cold, heat ; and not to employ my own 
words, let us hear St. Paid himself in 

* A. And let the peace of God rule in your 
hearts, to the which also ye are called in oi» 
body ; and be ye thankful." 



IKCITl'TlOK AKb ASMONITIOK TO GOOD WOSKS. 



13 



his own enumeration of them, Gal. 5, 
22 : " The fruit of the Spmt is love, 
joy, peace, long-suffering, gentleness, 
goodness, faith, meekness," &c. But 
still more abundantlv does he eiuime- 
rate them, in 2 Cor!^ 6, 1-10 : "We* 
* beseech you also that you receive 
not the grace of God in vain. (For 
lie saith,"l have heard thee in a time 
accepted, and in the day of salvation 
liave I succored thee j behold, now is 
the accepted time; behold, now is the 
day of salvation,") as if he should 
say : For now is our salvation nearer 
than when Ave believed, and noAv is 
the time to awake out of sleep ; " Giv- 
ing no offence in any thing, that the 
ministry be not blamed: but in all 
things approving ourselves as the min- 
isters of God, in much ijatience, in af- 
fliction, in necessities, in distresses, in 
stripes, in imprisonments, in tumults, 
in labors, in watchings, in fastings, 
by pureness, by knowledge, by long- 
suffering, by kindness, by the Holy 
Ghost, by love unfeigned, by the word 
of truth, by the power of God, by the 
armor of righteousness on the right 
hand and on the left, by honor and 
dishonor, by evil report and good re- 
l>ort; as deceivers, and yet true; as 
unknown and yet well known; as dy- 
ing, and, behold, we live; as chasten- 
ed, and not kiUed; as sorrowfid, yet 
always rejoicing ; as poor, jet making 
many rich ; as having nothing, and 
yet possessing all things." Behold, 
what a fertile stream flows from the 
lips of St. Paul. Here you perceive 
abundantly enough which are the ar- 
mors of light, on the left hand and on 
the right. This is truly putting on Je- 
ms Christ, 

It is, however, a very important 
eircum stance that in this epistle the 
highest example, the Lord himself, 
is presented, when it is said : " Put on 
the Lord." This is a strong incen- 
tive. For the individual that can see 
kis master fasting, and enduring hun- 
ger, labor, watchfulness, and fatigue, 
and at the same time be feasting and 
regaling himself, lolling and sleeping, 
and living in luxury, must be a scoun- 
drel. What master could allow sueh 
conduct in his servant! Or what ser- 
vant would dare to mKlertake itt It 



cannot be otherwise^ we must blush 
Avhen we behold Christ, and see that 
we are so very unlike liimi 

Who will incite and imx)el to action 
him who will not be warmed, exhort- 
ed, and incited by Christ's own exam- 
ple ? What shall the leaves and words 
accomplish by their rustling, when 
this thunder-clap of Christ's examjile 
does not move us ? Therefore St. Paul 
added especially the word. Lord, 
and said: "Put on the Lord Jesus* 
Christ;" as if he should say; ye who 
are servants, think not yourselves 
great and exalted; look ui)on your 
Lord who himself, though imder no 



obligation, thus acted. 



the 



And make not provision for 
flesh * to fulfill the lusts thereof.'' 

Here in a few words St. Paul men- 
tions two different cares or provimons 
for the flesh. The one is natural^ pro- 
viding for the body food and raiment 
necessary to sustain life and vigor, so 
that the body may not by too many 
deprivations be enfeebled and unfitted 
for labor. 

The other is sinful^ gratifying the 
lusts and excessive api)etites. This 
one St. Paul here forbids. For from 
it works of darkness result. For the 
flesh must be so constrained as to 
serve, and to be subservient to the 
spirit, and not to dismount its mas- 
ter, but to go on and carry him if nec- 
essary. Strach, eh. 33, 25, says : ^*A 
sackof food and a rod are necessary 
for the ass, and food, a scourge, and 
labor for the servant." He does not 
say that you should mistreat or maim 
the ass; nor does he say that you 
should abuse or imprison the servant. 
Thus, to the body belong, subjection, 
labor, and aU that is essential to ita 
proper subsistence ; and St, Paul him- 
self says: "I keep imder my body» 
and bring it into subjection." He 
does not say : I bring it into sickness, 
or death, but to aerv^ hx swbmissioB. 
to the spMt. 

This addition St. Paul made ^ ao-- 
oount of two classes of people. Tha 
on,e are those who, under the appear^ 
ance of natural necessity, indiUge an4 
gratify their lusts and fancies; andj 
this misconception is so easy to fallip^ 

* H. So that it be<;omee lewd. 



14 EXPLANATION OP THE EPISTLE POR THE FIRST SUNDAY IN ADVENT. 



to, that many saints have complained 
of it, and, in opposition to it, liave 
often too mncli restrained their bodies. 
jS'atnre is so snhtle and deceptive in 
regard to its demands and lusts, that 
^lo one can sufficiently secure it, but 
must live here amidst cares and inse- 
curity. The others are blinded saints 
who imagine that the kingdom of God 
and his righteousness consist in meats 
and drinks, garments and couches, 
wliich they choose ; they look no fur- 
ther than at the work, and imagine 
that, if they so fast that their heads 
become fi'antic, or their stomachs dis- 
ordered, or tlieir bodies emaciated, 
they have done vrell. Concerning 
this, Paul, 1 Cor. 8, 8, says: '^Meat 
commendeth us not to God : for nei- 
ther, if Ave eat, are we the better ; nei- 
ther, if Ave eat not, are we the Avorse f 
again, Col. 2, 18, 23: ''Let no man 
beguile you of your rcAvard, in a a^oI- 
untary humility and Avorshipping of 
angels, * * * * Avhich things have 
indeed a show of Avisdom in will-wor- 
ship, and humility, and neglecting of 
the body; not in any honor to the 
satisfying of the flesh." 

Gerson commends the Carthusians 
for not eating meat, eA^en when debil- 
ity renders it necessary, although they 
should die for the want of it. Thus 
this great man Avas deceiA^ed by this su- 
])erstitious, angelic Si>irituality. Hoav, 
if God judges them as murderers of 
their OAvn bodies'? Indeed, no orders, 
statutes, or voavs contrary to the com- 
mand of God, can be made; and if 
they shoidd be, they avail nothing, as 
little as if you Avould a^'ow to break your 
marriage contract, i^ow, indeed, here 
through St. Paul, God has forbidden 
such murder of our oa^h bodies 5 and 
it is our duty to alloAv the body what- 
cA^er, is necessary for it, Avhether Avine, 
meat, eggs, or any tiling else, Avheth- 
er it be on Friday or Sunday, in Lent, 
or after the feast of Easter, regardless 
of all orders, traditions, and yoAvs.*' 
Ko pr^ibition contrary to the com- 
mand of God can aA^ail, though all the 
angels should make it. 

This wretched folly arises, howev- 
er, from darkness and blindness, when 
they look upon works themselves, as 

•A. Even of the Pope. 



if they Avoukl be saved by the magiii* 
tude and multiplicity of them. St. 
Paul A\ishes to make armors of light 
out of them, and to use them so as to 
overcome the works of darkness; so 
far, then, and no farther, should fast- 
ing, vigilance, and labor be employed. 
Therefore, in tlie sight of God, nothing 
at all depends on the fact that you eat 
fish or meat, drink water or Avine, 
Avear red or green, or do this or that. 
They are all good creations of God, 
created to be used. You should only 
be careful, then, to be temperate in 
them, and to abstain from them so 
far as it is necessary for you to over- 
come the works of darkness. Hence, 
it is impossible to give a common rule 
for this absthience; for all bodies are 
not alike constituted : one needs more, 
another less; CA^ery one must judge 
for himselt; and regulate his body ac- 
cording to the declaration of Paid :— 
''Make not proAision for the flesh, to 
fulfil the lusts thereof.'' If there had 
been any other rule to give, St. Paul 
would not have omitted it here. 

Hence you see that these ecclesias- 
tical traditions which flatly forbid th(^ 
eating of meat, are contrary to tlit^ 
Gospel, and predicted by Paul, 1 Tim. 
4, 1, 2, 3, where he says: "Now the 
Spirit speaketh expressly, that in the 
latter times some shall depart from 
the faith, giAdngheed to seducing spir- 
its, and doctrines of devils ; speaking 
lies in hj^pocrisy; having their own 
conscieiice seared with a hot iron : for- 
bidding to marry, and commanding to 
abstain from meats, AAiiich God hath 
created, to be receiA^ed Avith thanks- 
giving.'' That these Avords have a 
reference to the orders of the ecclesi^ 
astics and the whole papacy, no one 
can deny; they are clear; hence theii' 
Avorks are manifest. 

In like manner, you percelA^e here, 
that St, Paul does not teach* the fa-' 
natical dcA^otion of certain effeminate 
saints who set apart for . theniselA^es 
particular.days for fasting,. as a special 
serA^ce to God.f Eegardless of any 
distinction of days and meats, our 

* B. Wish the frantic devotion, &c., &c. 

t A. One for this saint, another for that 
saint; these are all blind paths leading us to 
base our blessings on works, ,, 



ABMONITION TO BEAlt THE l>rIfEl^FECTIO^''g OV OXM NEiaSBOltS. 15 



whole life should be temperate and so- 
lder. For if these things are to be ar- 
mors of light, and if our whole life is 
to be x>iu?e and chaste, we must never 
Jay off these armors^ but be always 
found sober, temperate, vigilant, en- 
ergetic, &c. But these fanatic saints 
fast one day on bread and water, and 
afterwards eat and drink to excess ev- 
ery day for a quarter of a year. Some 
likewise fast by abstaining from food 
in the evening, but (Mnk to excess ; — 
and who can enumerate all the folly 
and works of this darkness? all of 
which have originated from tlie fact 
that merely the work, and not the use 
of the work, is regarded by them, con- 
verting the armor into a mirror, and 
not knoAving why thej' fast or abstain ; 
l)recisely as one who bears a sword 
merely to look at, and when assailed, 
does not use it. Let this suffice on this 
Epistle. 



#^= 



SECOND SUNDAY IX ADTEXT. 



EPISTLE, ROMANS 15, 4-18. 

For whatsoever things were written 
aforetime, were written for our learn- 
ing, that we through patience and com- 
fort of the scriptures might have hopes 

Hfow the Cod of patience and consola- 
tion grant yon to be like-minded one to- 
ward another according to Christ Jesus. 

That ye may with one mind and one 
mouth glorify God, even the Father of 
our Lord Jesus Christ. 

Wherefore receive ye one another, as 
Christ also received us, to the glory of 
God. 

Now I say that Jesus Christ was a minis- 
ter of the circumcision for the truth of 
God, to confirm the promises made unto 
the fathers ; 

And that the Gentiles might glorify God 
for his mercy ; as it is written. For this 
cause 1 will confess to thee among the 
Gentiles, and sing unto thy name. 

And a<gain he saith, Rejoice, ye Gen- 
tiles, with his people. 

And again. Praise the Lord, all ye Gen- 
tiles ; and laud him, all ye people. 

And again Esaias saith, There shall he 
a root of Jesse, and he that shall rise to 
reign over the Gentiles ; in him shall the 
Gentiles trust. 

Now the God of hope fill yoa with all 
joy and peace in believing, that ye may 
ab«niid in hopej through the power of 
the Holy «li«st. 



It is quite probable that the indi< 
^-idual who arranged this Epistle, 
knew but little about Paid. He in- 
cludes in it more than reaUy belongs 
to it. The first part, which says, — 
" ^Miatsoever in written," &c., belongs 
to the foregoing text. He should 
have commenced TNitli the words: — - 
" Xow the God of patience," &c. In 
order, then, that we may luiderstand 
this Ei)istle clearly and methodically, 
it A^i.11 be necessary for us to observe 
that the Ilomans, to whom the Aj^ostle 
whites, were i^artly Jews and i^artiy 
Gentiles, converted to Christ. Eor at 
that period, there were in all coun- 
tries, and esi)ecially at Eome, many 
Jews residing; as the Acts of the A- 
postles, ch. 17, show. Xow, having 
l)rox>erh' inculcated the doctrines of 
faith and of good icorliS throughout 
this Epistle, the Apostle introduces 
in the conclusion several exliortations 
to preserve among them a unanimity 
in faith and good works, removing 
the causes wliicli might be productive 
of discord, and subversive to the uni- 
ty of the Spii'it ; and of these, there 
are tivo, which still, even at this day 
as well as at all times, very much mil- 
itate against the unity of the S])irit, 
against faith, and good works. Hence 
they must be carefuUy marked and de- 
scribed. 

The first is this: Some converted 
fi^om among the Jews, entertained 
fears that if they slioidd deviate in 
their conduct fi^om their i^revious cus- 
toms, they vrould commit sin; al- 
though they had been informed that, 
in the Xew Testament, all kinds of 
meats, days, clothing, vessels, per- 
sons, conditions, and fashions, were 
left optional, that faith alone renders 
us i^ious before God, and that the law 



in recard to the 



eating 



of flesh and 



fish, to holidays and ai)parel, to con- 
ditions and vessels, Avas entirely abol- 
ished; yet their weak consciences and 
imperfect faith were so comi^letely 
fettered by old customs, that they 
coidd not take such liberties. Lik© 
these, both Gentiles and Jews, in con- 
sequence of this same si<?kly imj^ression 
could not venture to eat of the bread 
and meat offered to Idols, by the un- 
believing, though the^ were publicly 



i (» EXPLANATION OF THE EPISTLE FOR THE SECOND SUNDAY IN ADVENT. 



wlJiered for sale, and sold in the mark- 
ft. They imagined that if they would 
{'i\t of these, they woidd in this way 
honor the idols, and deny Ohrist, 
when in truth, however, it was nothing. 
T'or all kinds of food are clean and 
good creatures of God, whether Hea- 
thens or Christians have them, wheth- 
er offered to God or to the devU. 

The second is this : Those, on the 
other hand, who were already better 
informed in reference to these things, 
and possessed a stronger faith, had 
not sufficient regard for the weak, but 
exercised their liberty rather indis- 
creetly, and to the offence of the weak, 
ate and drank indiscriminately what- 
ever was set before them. Nor 
was there any thing ^vrong in this. 
But the wi'ong consisted in their in- 
discretion in regard to the weak, and 
in thus causing them to err. For the 
weak, seeing them act so indiscreetly, 
€ould neither coincide with them, nor 
dissent from them. Had they coin- 
cided, their weak conscience woidd 
have stood in the way, and said : It 
is sinful, do it not. Had they dissent- 
ed, their conscience Avould again have 
stood in the Avay, and said : You are 
not Christians *, for you do not act like 
other Christians 5 your faith must be 
wrong. Behold, thus they could go 
neither backward nor forward; in ei- 
ther case they would have acted con- 
ta:ary to their conscience. Kow, to 
act contrary to conscience is equiva- 
lent to acting contrary to faith, and it 
is a grievous sin. 

Kow, Paul teaches us here to have 
patience and to hear with the weak, and 
not to demean ourselves so incautious- 
ly in regard to them ; but to coincide 
with them and become weak with them 
until they also become stronger in 
faith, and perceive their liberty, so as 
not to create discord in faith, in con- 
^quence of meats and drinks, or of 
»ny other temporal thing. The Apos- 
tjle, however, makes a distinction in 
matters of this kind, and teaches that 
there are two classes of persons to be 
kept in view, in regard to this matter : 
Some, who. are weak in faith, of whom 
we have already spoken, and of whom 
ftlone St. Paul here speaks. These 
fi^e good, piou^, plaitt people \^Jio 



woidd freely do better, if they had the 
knowledge or power; they are not te- 
nacious in their opinions y their defect 
consists wholly in the weakness of 
their consciences and faith ; they can- 
not extricate themselves from the 
prevalent doctrines and customs. — 
The others are obstinate; they are 
not satisfied to use such liberties them- 
selves in the course of their conduct, 
but insist upon their use, and teach 
others and lead them into the same 
course of conduct, pretending that so 
it is right, and thus it must be ; nor 
will they listen to the real truth of 
Christian liberty, but strive a gainst it. 
These are a cause why the former ai^e 
weak. For in these, their doctrines, 
they disregard the weak consciences, 
and so ensnare them, that they imag- 
ine that they must thus act ; they de- 
light in thus subduing and bringing 
into subjection to them the simple 
consciences. Here St. Paul does not 
speak of these; no, but he teaches 
elsewhere that we should oppose them 
with all diligence, and always act in 
opposition to them. Tit. 1. 

The best rule, therefore, in matters 
of this kind, is that of love, and, in re^ 
gard to these two classes of i)erson», 
you should act, as you woidd in re» 
gard to a wolf and a sheep. If a wolt 
should almost fatally wound a sheep, 
and you woidd go on, enraged at tlie 
sheei), saying it is wrong for it to be 
thus wounded, it should be whole, and 
you should compel it with violence to 
follow the other sheep to the pasture 
and to the cote, without giving it spe- 
cial care ; who would not say that you 
are inconsiderate ? The sheep might 
with propriety say: Certainly it is 
wrong for me to be thus wounded,_ 
and I should, undoubtedly, be whole; 
but be angry with the one that inflict- 
ed the wounds, and assist in my re^ 
covery. Behold, thus, too, .should 
these Komans have acted, and repels, 
led with all diligence these teache*« 
and wolves. But the consciences eja- 
feebled and depressed by such dpc- 
trines, they shoidd have takeia i»to 
consideration ; they should not hav» 
repelled or disregarded thenar but 
have leisurely healed them, a^d ultt 
mat^ly eradicated these doctpaes, be-. 



ADMv^.nTION TO BEAR THE rMPEHFECTIOXS OF OUR IJ^IOHBORS. 



ing patient and bearing Avitli their 
weak brethren, so as not to cause them 
to err. 

Ko^y, although this matter, about 
which St. Paul here speaks, has long 
since passed away, and the law of Mo- 
ses concerning meats, diinks, appar- 
el, places, ^c, is no longer in 
use ; yet, instead of it, a worse one 
has been introduced, so that this doc- 
trine of Paul is more necessary now 
than it was at that time. For there 
is such a system, established now 
throughout the world, by the Pope 
and the Clergy, with human deyices, 
in regard'to meats and drinks, appar- 
el and places, days and seasons, 
persons and orders, fashions and per- 
lormances, that scarcely any one can 
eat a morsel, drink a drop, yea, open 
his eyes, but that there is a law con- 
cerning it, and thus our liberty is 
usurped, especially in convents and 
cloisters. They unanimously con- 
tend that we must thus be clothed 
and shorn, that we must thus demean 
ourselves, and that we must not eat 
this meat, drink that drink, &c., lest 
we commit sin and an act of disobe- 
dience. They have so elevated obe- 
dience to human doctrines, that noth- 
ing is esteemed more highly than this 
obedience ; and the monks and nuns 
^-jgard this obedience as the founda- 
tion and corner stone of their re- 
ligion, and build upon it their soul's 
salvation. 

Here no one will lift up his eyes 
and see that it is nothing but human 
devices and doctrines that here ensnare 
the souls, enfeeble the conscience, dis- 
sipate Christian liberty and faith, and 
replenish hell. O wolves ! O wolves ! 
How abominably, terribly murderous, 
worrxing, and destructive are these 
things in all the world ! As to this 
matter, it has never been agitated to 
such an extent as to enable persons to 
discover the weak consciences ; for no 
one i:)reached or acted in opposition to 
these things,, by which the weak con- 
sciences might" be offended; but who- 
ever deviated from them was condemn- 
ed, and denounced as an apostate, a 
^o^i.ng monk, an abandoned Chris- 
tian, and thus by force, the sheep were 
not only enfeebled, but driven into the 



jaws of the wolf. O, the wrath, the 
indignation, the displeasure of Divine 
Majest}' ! 

Behold, now if God would so gTant 
his grace that all these things would 
be recognized as a mere human de- 
vice, assumption, and wrong, in re- 
gard to which God has commanded 
nothing, and that some would begin 
to use the masses, prayers, apparel, 
and meats, in a manner tlifferent from 
that heretofore customary, and to 
maintain their Christian liberty ac- 
cording to the Gospal, these two class- 
es of persons would be offended. The 
first, the Papists woidd rant and rage, 
cry out and bawl : These things must 
be observed 5 he that does not observe 
them, is a heretic, a heathen, a Jew, 
and disobedient to the Chiu-ch, and 
thus proceed still to cry out obedi- 
enc 3 to the church wholly to retain in 
fetters and death, the consciences 
which regard, as they pretend, these 
things as obedience to the church, 
when, at the same time, they are noth 
ing but their own knavery and satai i i 
devices, by which many saints even 
have been misled and deceived; as, 
St. Francis and others. 

The second, the weak, listenmg to 
this bawling, and thus hitherto accus- 
tomed, would err, not knowing with 
whom to coincide, although implicitly 
d ?sirous from their hearts to follow the 
right way. But in whatever dr3c- 
tion they would go, their consciences 
would oppose them. Should they co- 
incide with you, their custom and this 
papistical bawling would stand in the 
way, and, their consciences captivated 
by these, they would not dare to devi- 
ate, fearing they would act against 
their God. If, on the other hand, 
they should not coincide with you, 
they would again be fearfid that they 
would act against that God whom you 
hold forth and preach. Whither, then, 
shall such a poor, weak conscience 
11 ee, about which Christ and the devil 
are thus contending ? 

Here, then, this doctrine of St. Paul 
comes in very appropriately. The 
doctrine of the devil and his Papists 
is destitute of all mercy and compas- 
sion ; mth rage and violence it com- 
l^els and forces an immediate reti^ac- 
A2 



18 EXPLANATION OF THE EPISTLE FOR THE SECOND SUNDAY IN ADVENT. 



tiou from this doctrine ; it excommu- 
nicates and execrates yoiij and casts 
you clown four thousand miles below 
iiell, if you do not recant in the twink- 
ling of an eye, and renounce every 
letter and tittle. From this rage, as 
from the fruit, we perceive Avho is the 
author of such doctrine. The doc- 
trine of Christ, however, does not pro- 
ceed in this manner ; it does not re- 
ject you so suddenly, although you do 
not retract so quickly, and desist so 
readily; notwithstanding, it would 
have much more reason so to do ; hut 
it sees that you are w^eak and y/ound- 
ed; it approaches you in a friendly 
manner ; it teaches you the real truth 
and liberty in regard to all human 
laws J it is patient, however, and bears 
with yoUj if you do not so immediate- 
ly abandon and forsake your ways; it 
gives you time to learn to forsake 
them ; it allows you to act as you can 
or are accustomed till you are made 
whole, and purely and clearly perceive 
the truth. 

A Christian should, therefore, in re- 
gard to this matter, discriminate also 
between these two classes of persons. 
The weak he should instruct in a 
friendly manner, and mildly bear with 
them; but the racing and ranting, he 
should iopposB with earnestness; he 
should do and teach all that is griev- 
ous and opposed to them, silently pass 
and omit all that they love, and place 
upon their ban, as an honor, a gTeat 
easei-b,p2£. All this is very appropri- 
^itely suggested by Christian love ; ev- 
ery one indeed desires to be treated 
thus himself. For any of us, who may 
be misled by such weakness of con- 
science, would desire to have time 
granted him, and not to be so precipi- 
tately cut off; but to be kindly in- 
structed, to be borne with for a while, 
and to have the wolves resisted.— 
Hence Christ also acts thus towards 
us, and desires that one shoidd thus 
act towards anothei^ 

The otJier cause of discord, which St. 
Paul removes, is this: There is also 
and' will remain, at all times, among 
the people of Christ, another kind of 
persons who are tveaJc and side in good 
^orks, even as the first were weak and 
^fective in faith; so that among Chris,- 



tians two kinds of invalids are found, 
internally in faith and conscience, ex- 
ternally in works and deportment. 
Kone of whom Christ desires to be re- 
jected, but to have all received, so that 
Christian love may have an abun- 
dance, in which to exercise itself, to 
do good, and heal and bear vfith its 
neighbors, internally and externally, 
in faith and conduct. These weak 
ones, however, are those who some- 
times fall into open sin ; again, they 
are those who are called in German, 
umnderliche Koepfc und SeUsamCj who 
are easily irritated, or are in other re- 
spects defective, m consequence of 
which it is difficult to get along with 
them; ?Sy this is especially the case 
between husband and wife, master and 
servant, ruier and subject. 

Kow, where this Christian doctrine 
of St. Paul does not exist, the natural 
consequence is, that each one forgets 
the beam in his own eye, and perceives 
only the mote in his neighbor's eye ; 
one will not bear with the imjperfec- 
tions of another, but each one requires 
I)erfection in the other; hence they 
reflect upon each other; one resorts 
to this subterfuge, the other to that, 
in order to evade the harassing cen- 
sures and disi)leasures of each other. 
Whoever is able, however, takes his 
leave from the other, discards him, and 
afterwards justifies himself by saying 
he did it from a love of righteoxisness, 
being unwilling to associate witli wick- 
ed persons, but desiring to be in the 
company of good and pious persons 
only, like himself. 

This evil reigns mostly in those who 
aj'e somiCwhat important in the esti- 
mation of others, and who lead an hon- 
orable life, and are more highly favor- 
ed than others. These pufi' them- 
selves up and i)ut on airs. Whoever 
is not like them, must be held in dis- 
grace, disparagement, and contempt, 
and they alone must be the beautiful 
and admirable. Again, whoever is lik^ 
them, and also leads an honorable life, 
ah ! he is so pious, he is so good a 
friend, with him they can associate, 
fully satisfied in their conceits, as 
those who love nothing but piety and 
the pious, and as those who hate noth- 
ing but wickedness and the wicked. 



ADMONITION TO BEAR THE IMPERFECTIONS OF OUR NEIGHBORS. 



19 



They do not see, however, the satan- 
ical pride which lies concealed in the 
inmost recesses of their hearts, in con- 
sequence of which they so haughtily 
and miserably contemn their neigh- 
bors, on account of their imi^erfec- 
tions. 

Kow, the love of virtue, and the ha- 
tred of vice, are of two kinds : The 
one is Heathenish, the other Chris- 
tiiinj for Christ, too, is an enemy to 
sin, and a friend to righteousness; as 
Ps. 45, 7, says in reference to 1dm : — 
*• Thou lovest righteousness and hatest 
wickedness ;*' yet in such a way, how- 
ever, as t3 accord with the declara- 
tion which Moses makes in regard to 
him. Dent. 33, 3: Dilexit poxmlos^ 
" yea, he loved the people." But the 
HeathsMi love and hatred is an un- 
reason lable sow, rooting up and rafting 
together indiscriminately persons and 
their vices and virtues; yes, indeed, 
a friend to no one but herself. This 
we may perceive from the fact that so 
far and so long as a person is decora- 
ted with ^iitues, so far she Ioa'CS him, 
and feels an interest in him; but 
where there is no virtue, or where it 
nas failed, she rejects the person also. 

Kow, this is the character of a Chris- 
tian hatred of sin : It discriminates be- 
tween vices and persons j it endeavors 
to exterminate the ^ices only, and to 
preserve the x>ersons themselves. — 
Therefore, it neither flees from, nor 
evades, nor rejects, nor contemns any 
one, but it much rather receives, fi-ee- 
ly interests itself in him, and treats him 
in such a manner as to relieve him 
from his ^ices, admonishing him, in- 
structing him, praying for him, being- 
patient, and bearing-^^th him ; it does 
nothing but Avliat it would desire oth- 
ers to do to it, were it in similar cir- 
cumstances of imperfection. 

For a Christian lives ^vholly for the 
piu'pose of being useful to mankind, 
and of exterminating, not tlie persons, 
but their Alices ; a thing which he can- 
not do, if he wiR neither endure any 
one, nor have atlything to do with 
any one who is defective. It were a 
very inconsistent act of charit j',. if you 
would desire to feed the hiuigxy, sa- 
tiate the thirsty, clothe the naked, 
visit the sick, and you woidd, never- 



theless, not allow the hungTy, thii'sty^ 
naked, and sick to approach or te 
about you. Thus, too, your unwilling- 
ness to allow a wicked or defective 
person in jour i:)resence, is equivalent 
to your unwiUingiiess to be useful to 
any one, or to assist him in becoming 
pious. 

Let us, therefore, learn from this 
Epistle that a Christian walk and love 
do not consist in seeking i^ious, u})- 
right and holy people, but in making 
people pious, upright, and holy; and 
let it be the labor and exercise of a 
Christian on earth to make such pco- 
l)le, whether by admonition, x>rayei', 
patience, or otherwise. Even as a 
Christian does not live to seek wealthy, 
strong, hale persons, but to make sucli 
out of the poor, weak, and infirm. 

Hence, then, this Ex)istle admonish- 
es us to Christian love, and to a no- 
ble, good work, not only to bear witli 
oirr neighbor's si)iritual imj)erfections, 
both as to his faith and conduct^ but 
also to receive him, and to heal him, 
removing his infirmities. For those 
Avho do not this, create seditions, 
sects, and divisions; as, in former 
times, the heretics, Donatists, and Xo- 
vatians, and many others, separated 
themselves from the church, being un- 
willing to tolerate sinners and defec-- 
tive persons among them; it cannot 
be otherwise, there must be heretics 
and sects where tjiis doctrine is not 
observed. 

Therefore, St. Augustine also says, 
on Gal. 6: '^^NTothing exhibits the re- 
ligious character of a person so well 
as if, in approaching the sins of anoth- 
er, he insists rather on his redemi>- 
tion than on reproach, rather on his 
v> elf are than on his reproof.'' In re- 
gard to this, St. Paul also says, Gal. G, 
1, 2: "Brethren, if ^ man be overtak- 
en in a fault, ye which are spiritual, 
restore such an one in the spirit cf 
meekness; considering thyself, lest 
thou also be tempted. Bear ye one 
another's bmdens, and so fulfil the 
law of Christ." As if he shoidd say: 
Burdens, and whatever is gTievous to 
be borne by your neighbor, you should 
take to yourselves, and not neglect^ 
You shoidd not seek advantages fro;^ 
him, but hear liishnrdcns; fovtohav^ 



20 EXPLANATION OF THE EPI:5TLE FOB THE SECOND SUNDAY IN ADVENT. 



an advantage is not to b3ar, but to be 
borne; tliis belongs tj the angels in 
yonder life. Yet, in this respect, we 
slionld maintain a difference between 
the two classes of i)ersons before men- 
tioned, so as to avoid as lieatliens, 
those who obstinately attemi)t to jus- 
tify their sins and are unwilling to re- 
form j as Christ, Matt. 18, 17, teaches. 
This doctrine, however, has reference 
only to such persons as i3erceive the 
wrong, and yet, through their weak- 
ness or imi)er±ection, stumble. Let 
us then examine this Epistle.* 

The Apostle begins with the fif- 
teenth chapter to teach the aforesaid 
l)rinciple of love, which is to be exer- 
cised in regard to the defective walk 
of our neighbor, — even as, in the four- 
teenth chapter, he had taught love to 
be manifested in reference to the im- 
perfect faith of our neighbor, — saving : 
"We then that are strong ought to 
bear the infirmities of the weak, and 
not to i)lease ourselves. Let every 
one of us please his neighbor for his 
good to edification. For even Christ 
pleased not himself ; but as it is writ- 
ten, The reproaches of them that re- 
proached thee fell on me. For what- 
soever things were written aforetime 
were written for our learning, that we 
through patience and comfort of the 
scrii)tures might have hope." In 
these words, so forcible indeed, Paul 
teaches that i)rinciple of love, through 
Y/hich we are to bear with the defect- 
ive conduct of our neighbor. 

First, he says, we are under obliga- 
tion to do it. Whence arises this obli- 
gation ? Undoubtedly from love and 
the law. Matt. 7, 12: "AU things 
whatsoever ye would that men should 
do to you, do ye even so to them ; for 
this is the law and the i^rophets." 
Now there is no one among us who 
would not that others should bear 
Avith him in his infirmities, and aid 
him in ameliorating his condition ; — 
hence, in retimi, we are under obliga- 

-'^ A. " Beloved brethren, for whatsoever things 
were written aforetime, were written for our 
learning, that We, throug-h patience and comfort 
of tlie scriptures, might have hope." 

The person who arranged this Epistle should 
not have commenced it with these words ; as 
they belong to the foregoing part of tlie chapter. 
We shall therefore present it in its order. 



tion to act in a similar manner to*' 
wards others, and those who are able 
should bear with those who are feeble, 
and assist them in their amelioration. 

Secondly, he says, we should not de- 
light in ourselves j that is, we should 
not consider ourselves good, because 
we have abilities superior to those of 
our neighbors j for this is nothing but 
to delight in seeing others lying in sin 
and depravity, lest they might indeed 
be equal to us or suiierior ; and to re- 
joice at their misfortitnes, lest they 
should gain the ascendancy. This is 
diametrically and fundamentally, in- 
deed, opposed to love. Even as the 
Pharisee in the Gaspel, Luke 18, 11, 
" Thanks God that he is not like oth- 
er men," esteeming himself so good, 
and delighting in himself so much, 
that it would have been painful, in- 
deed, to him, if any one besides him- 
self had been without sin. 

No »7, behold, are not those persons 
detestable, who begrudge grace and 
salvation to others, and delight and 
rejoice to see them in their sins and 
ruin, and yet desire to be regarded 
as pious and holy, as great enemies to 
sin, and friends to piety. But Avhat 
does St. Paul teach us? Not, not 
thus ! No one should too highly a})- 
prove of himself, and regard himself 
as good. What then ? He should se- 
cure the approbation of others, and 
each one should so conduct himself 
as to gain the approval of his neigh- 
bor, so that he may bear his infirmi- 
ties with patience and moderation, 
and act towards him in such a manner 
as to gain his love and confidence; 
not treating him so rashly and 
severely as to give him reason to fear 
him, and to drive him further away so 
as never to expect any favors, and to 
grov/ AYorse. 

Yes, you will say, if I am to act so 
as to please him, I shall have to grant 
him his will to continue as he is. Not 
so, says St. * Paul, and therefore he 
adds the expression, for his good; so 
that every one should act in such a 
manner as to please his neighbor, yet 
in that only which contributes to his 
amelioration. Our conduct towards 
liim can indeed be of such a nature as 
not to allow him his will, and still not 



ADMONITION TO BEAR THE BIPEEFECTIONS OF OUR NEIGHBORS. 21 



incur his displeasure. But if lie is so 
dissolute that he will profit by noth- 
ing that we do, let him go ; yet we 
have done so much, however, as to 
have made a reasonable effort to giati- 
fy him in whatever would contribute 
to his amelioration. We cannot force 
him to approve what we have done to 
please him. ^or does St. Paul re- 
quire any more from us than to please 
him only in those things which con- 
tribute to liis amendment. The Avorld 
does not delight even in the fact that 
God gave his own Son into death to 
l^lease it. 

Therefore, when Paul says : Every 
one should please his neighbor in re- 
gard to that which is good, he does 
not design that we should make an ef- 
fort merely to please our neighbors ; 
for this is not required of us : but, in 
accordance with the imnciples of love, 
we should conduct ourselves in such 
a manner that it Avould be reasona- 
ble for them to be pleased T\ith it, 
and so that it is not oiu' fault, if they 
are not. Thus, too, says Paul, 1 Cor. 
10, 33 : ''Even as I please all men in 
allthmgs;" so should you please all 
men in all things. How did Paul 
please all men, when the Jews and 
Gentiles were Ms deadly enemies ! 
He did all that was good and prof- 
itable for them, and all that should 
reasonably have pleased them. 

Xow,* in order that this doctrine 
may be the more effectually impress- 
ed, he introduces the exam^ile of 
Christ, saying : Christ did not please 
himself. How so! Why! although 
he was holy and full of gTace, yet he 
did not despise us ; nor did he pride 
in himself, hke the Pharisee, because 
he possessed something that we do 
not ; nor was he delighted because we 
had nothing, and he possessed and 
could do all tilings : but, on the oth- 
er haod, it was painful to him because 
we had nothing 5 he proceeds, and de- 
mises a plan by which we become like 
he is, have what he has, and are libera- 
ted from our sins. As this could be 
accomx^lished in no other way, he put 
forth all that he was and had; he as- 
sumed our sins and exterminated 
them. He t hus acted towards us, for 

* B. In the third place, 



tlie purpose of i)leasing us, and of 
winning our affection ; and thus, the 
passage, Ps. 69, 9, is fulfilled: "The 
rei)roaches of them that reproach thee 
are fallen uj)on me." Our sins re- 
proach and dishonor God, as our good 
conduct contributes to his honor and 
praise. Therefore the prophet caUs 
them God's reproach and dishonoi-. 
All these are fallen upon Christ, so 
that they are removed from us. is^ow, 
if he had treated us, like the Pharisee 
did the publican, and the haughty 
saints do poor, defective sinners, who 
then would have been redeemed ? He 
also introduces even this example in 
Phil. 2, 0, G, 7, where he says : " Let 
this mind be in you, which was also 
in Christ Jesus : who being in the form 
of God, thought it not robbeiy to be 
equal with God 5 but made hunself of 
no reputation, and took upon him the 
form of a servant, and was made in 
the likeness of men j and being found 
in fashion as a man, he humbled him- 
self, and became obedient unto death, 
even the death of the cross." 

Thus, too, should we act in regard 
to the sins of oiu^ neighbor. We 
should not judge, backbite, or con- 
temn him ; but keep an undesigning 
eye upon him, wholly for the i)urpose 
of extricating him, at the hazard of 
our bodies, lives, fortunes, and hon- 
ors. ^Tioever acts otherwise, siiould 
know that he has already lost Christ, 
and is a heathfc saint. 

Here, then, follows this Epistle : — 
" For whatsoever things were written 
aforetime," &c. This declaration St. 
Paul makes, because he introduces 
from the Psalms a passage concern- 
ing Christ. Now, in order that no 
one may wonder how this passage ac- 
cords here, and what it concerns us, 
since it was spoken in regard to Christ 
and is fulfilled in him, he proceeds to 
give us a general rule to read the 
Scripture, saying that not only this 
passage, but also the entire Scripture 
is ^Titten for us as doctrine. It is 
true, indeed, in it much is ^^Titten 
concerning Christ and many saints ; 
as, Adam, Abel, ]^oe, Abraham, Isaac, 
Jacob; but it was not written on 
their account ; for it was written long 
after their time, and they have never 



22 EXPLANATION OF THE EPISTLE FOR THE SECOND SUNDAY IN ADVENT. 



seen it. Thus, altliough much is 
written concerning Christ, yet it is 
not written for his sake j for he had 
no need of it; but it is Avritten for us, 
as doctrine. In regard to Christ, his 
work and deeds are written, hut for 
our edification, so that we may also 
thus act. 

To the same effect, too, he >speaks, 
1 Cor. 9, 9, 10, where he says: "For it 
is written in the law. Thou shalt not 
muzzle the mouth of the ox that 
treadeth out the corn.^^ Do you sup- 
l)ose that God takes care for oxen ? — 
()r is it not written altogether for our 
sakes?* As if he should say: God 
cares not for oxen, hut for us. Not 
that he does notregadate and provide 
for all things ; hut that in writing and 
speaking he does not regard them. 
What should he write and speak to 
oxen? Eor persons only does he 
write and speak. So, too, here, al- 
though it is spoken concerning Christ, 
yet it is not spoken to Christ, but to 
us for doctrine; so that we, too, 
should do as we hear it stated in the 
Scripture, that Christ and all saints 
Imve done. 

But mark here what kind of a book 
the Apostle i^resents to Christians to 
read and study; namely, the Holy 
^Scripture alone, and says that in it is 
our doctrine. If, then, our doctrine 
is in the Scripture, we shoidd, un- 
doubtedly, not seek it elsewhere, but 
all Christians shoul(Ji|daily use this 
book. 

Observe, however, v/hat the devil 
lias accomi)lished through the Papists. 
It was not enough for them to throw 
this book under the table, and to 
make it so rare, that fevf doctors of 
the Holy Scripture possess it, much 
less read it; but lest some one ghoidd 
bi'ing it to notice, they have branded 
it with infam\', blaspheming God, and 
saying it is obscure ; we must follow 
the glosses of men, and not the i)ure 
Scripture. What else is this but giv- 
ing Paul the lie here, who says it is 
(mr manual? And they say it is ob- 
scure, and calculated to mislead us. 

What kind of I'eward should God 
confer upon such blasphemers and 

* A. <* For our sakesi no doubt, this is writ- 
ten," &c, 



murderers of the Scripture! Had he 
consulted with me, I would have en- 
treated him, since they reproach his 
lucid Scripture as obscure and dan- 
gerous, and exclude it from the hearts 
and eyes of all persons, by throwing 
it under the table, to give them in- 
stead of it Aristotle and Averrois to- 
gether with the endless statutes and 
glosses of the Pope, and to let them 
become raving mad after these, to 
study aU the days of their lives in 
Aristotle, and yet to learn nothing, 
and still to let the dolts be crowned 
and made masters of the Liberal Arts 
and doctors of the Holy Scriptures.* 
Kow, let us return to Paul who 
shows us here what we should read 
and where we should seek our doc- 
trine. Were there another book for 
us to read, he would have pointed it 
out too. Besides^ he shows us what 
kind of fruit this reading bears, and 
he says: ^'That we through i)atience 
and comfort of the Scriptures might 
have hope." Here let all doctrine 
stand forth, let all books be intro- 
duced, and see if they have so much 
virtue or power as to comfort one soul 
in the least tribulation ; it is not pos- 
sible indeed to comfort a soul, unless 
it hear the Word of God. But where 
is the Word of God in any book, ex- 
cept the Scripture? YvTiat, then, do 
we accomplish by reading other books, 
and omitting this one J They may 

* A. Although up to this time, none of them 
have yet understood a single line in Aristotle, 
and if they did understand him, yet they learned 
no more in him than a child of five years old, 
and the most depraved dolt, knovi's ; for Aris- 
totle is a hundred times more ohscnre than the 
Holy Scripture ; and if you wish to know what 
he teaches, I will tell you in a few words ;. " A 
potter can make a pot out of clay j this a black- 
smith cannot do, unless he learns it." If there 
is anything in Aristotle more exalted than this, 
believe not a word of what I say, and demand 
of me to prove it, and so I will. 

This I say in order that we may perceive how 
richly Christ has rewarded the Papists for re- 
proaohing his Scripture as obscure and danger- 
ous, and perverting its design, by letting them 
read a dead Heathen who abounds, not with real 
science, but in nothing except darkness ; and 
what I have said is the very best in Aristotle. 
I shall say nothing about his virulent and fatal 
positions. The universities deserve to be 
ground into powder. Nothing more pernicious 
and Satanic than they are, eyer ha§ qj- #ver will 
come QR earth. 



ADMONITION TO BEAB THE IMPERFECTIONS OP OXTR NEIGHBORS. ^ 



murder and slay us, indeed, but no 
book, except the Holy Scripture, cm 
comfort us; it alone has the title 
^Yhich St. Paul here gives it, namely, 
Booh of comforty which can support 
the soul in all tribulations, so as not 
to despair, but to maintain hope ; for 
it apprehends the Word of God, in 
which it learns his gracious will, to 
which it cleaves, and continues firm 
in life and death. But he that knows 
not the will of Grod, must doubt ; for 
he knows not what relation he sus- 
tains to God. 

But what shall I say ? The calami- 
ty is so great that it cannot be reached 
by words or thoughts. The evil spir- 
it has accomplished his will, and sup- 
pressed this book, and has introduced 
in its stead so many books of human 
doctrine, that it may be well said, 
there is a deluge of books, and yet 
they contain nothing but errors, false- 
hoods, darkness, venom, death, de- 
struction, hell, and the devil. This 
our abominable ingTatitude has de- 
served. 

Observe, however, how appropri- 
ately St. Paul proceeds ; he connects 
both, i)atience and comfort of the 
Scrii)tures. The Scripture does not 
take away adversity, suffering, and 
death ; no, it reveals nothing but the 
holy cross, so that St. Paul calls it a 
word of the cross ; therefore patience 
is required. In the midst of suffer- 
ings, however, it consoles and strength- 
ens, so that our patience m^ay not fail, 
but press forward and conquer. It 
fills the sold with so mu<?h comfort 
when it hears the solacing declaration 
from its God, that he is with it, and 
presides over it, that it bears up with 
courage and joy beneath its suffer- 
ings. 

^NTow, since this life is nothing else 
but a mortification of the old Adamic 
nature which must die, patience is re- 
quired. Again, since the life which is 
to come, cannot be felt, it is necessa- 
ry for the sold to have something, to 
which it may cleave in patience, with 
which it can somewhat comprehend 
that life, and upon which it can rest; 
phat is, God's Word 5 to this it cleaves, 
in this it abides, and in this it is con- 
veyed from this life to tUat which is 



to come, as in a safe ship, and thus 
its hope continues steadfast. 

Behold, the proper object of tlve 
Scripture iSj to console the suff^rinff^ 
disfressGdj aiid dying* Hence it fol- 
lows that he Who ha^ hot experienced 
suffering or death, can know nothing 
about thit. comfort of the Scripture. 
This comfort can be tasted and per- 
ceived, not by words, but by experi- 
ence. For St. Paul mentions patience 
first, and then comfort of the Scrij)- 
txu^e ; so that wei might know that he 
who is unwiUing to endiu'e suffering, 
and seeks consolation elsewhere, can- 
not taste this comfort. It is the jDrov- 
ince of the Scrii^ture alone to comfort. 
It must therefore meet with patience 
first. It is jealous; it will not allow 
human comfort and aid to be placed 
upon a level with it ; for in that way 
patience and suffering would be hin- 
dered. 

INTow, it is no small portion of pa- 
tience and crosses, however, to bear 
the imperfections and sins of oiu* 
neighbors ; for these are so oppressive 
to some, that in consequence of them, 
they are induced to clesire death for 
themselves, or to wish it for others. 
In order, therefore, that this patience 
may be maintained in this life, they 
must comfort themselves with those 
portions of the Scrix)ture, which ex- 
hibit the exam}3le of Christ, so that 
they may continue firm and submis- 
sive in their suffering, when they per- 
eeive that for their sakes Christ has 
submitted to much greater suffering, 
and has taken upon himself much 
liea\4er bnrdens of their sins in order 
to redeem them. 

Comfort in this patience is produc- 
tive of a firm hope in Christ, that we 
shall be Like him ; by this we are as- 
sured that for our sakes he has sub- 
mitted and will still submit to these 
things. But whoever allows that ex- 
ample and those portions of the Scrij)- 
ture to escape Ins memory, ^dll retain 
very i:)oor hope and patience, even if 
i\iQi very best effort is made to console 
him, by things in nature. This effort 
miist be ineffectual ; it cannot pene- 
trate into the recesses of the heart ; 
it can afford nothing but imaginary' 
patience and comfort, 



'24: EXPLANATION OP THE EPISTLE POUTTHE^ ^EOONl) ^OTt)AY IN ADVENT. 



*' Now, the God of patience and conso- 
lation grant you to be like miDded one 
toward another according to Christ Je- 
sus."'* 

This has reference tQ the imi^erfec- 
tions, both of our faith and conduct, 
but mostly to those of oiu^ faith, as 
we shall see : and it is a prayer, with 
which, after preaching and teaching, 
St. Paul concluded his Epistle. But 
in order that no one may j)resume to 
have patience and comfort of the 
Scripture, from his own powers, he 
indicates by this i)rayer that they are 
gifts of God, obtained through pray- 
er. Much less does it lie within our 
own power to bear the imperfections 
of others and to accord mth them in 
faith. 

He says, therefore, "God of pa- 
tience and consolation;" that is, he 
is a Lord, and grants this patience 
and consolation. Even as he is a 
God of heaven and earth, so too is he 
a God of patience and consolation^ — 
all things are his gifts and creatures. 
He grants them to you, says he, be- 
cause you do not possess them of 
yourselves. If he grants them, then 
they are not a result of nature, but of 
grace, and a gift. For if he does not 
direct a declaration of his word to the 
heart, appropriate to the case, the 
heart will never perceive it. Yes, 
where he does not grant it, there the 
Scripture is neglected, and human 
doctrines are sought, as was the case 
with -condemned popery. But, where 
he grants grace to search the Scrip- 
tures, there he als^ grants patience 
and consolation. There is no greater 
manifestation of God's ^T?ath, there- 
fore, than for him to permit his Word 
and Scripture to go down. Hence, it 
is not without reason that the Ai)os- 
tle thus prays. On the other hand, 
there is no greater blessing than for 
him to i:)resent and permit his Word 
to be read ; so that all, should repeat, 
indeed, with the Apostle, this prayer. 

" To be like-minded one towards an- 
other.'^ What does this imply *? How 
can the weak be minded like the 
strong*? To he liJce-mindedy implies 
that one should tolerate the prejudices 

* A. Here thia Epistle should have com- 
menced. For 



of another, and be satisfied with what 
he thinks proper. For prejudice i^ 
the cause of all parties, sects, discord, 
and heresy j as the proverb says : — 
''His own way pleases every one; 
hence the land mth fools is over-run.'' 
This self -prejudice and pleasure Paul 
desires to arrest here. For nothing 
is more intolerable and pernicious to 
the Christian faith and church than 
such prejudice. The j^erson possessed 
with it, cannot forsake it; he must 
take his own way, and deviate from 
the common course, so as to establish 
one of his own, which will please him- 
self. Hence so many parties, cus- 
toms, and fashions in the institutions 
and cloisters in the world; none of 
which accord : but every one is pleas- 
ed best with his own, and condemns 
the others. 

Kow, here the Apostle desires tJiem 
to he of one mind, of one opinion, and 
to be satisfied with each other; name- 
ly thus: Those whose consciences 
are weak should regard that as good 
and proper, which those of strong 
faith and healthful consciences ob- 
serve ; so that their faith, consciences^ 
and mews, may be alike, and that they 
may not wrangle with one another in 
consequence of thoughts arising from 
the fact that one regards this as right 
and proper, and another that; so as 
to chime in with the declaration,* 
Ps. 133, 1: ''Behold how good and 
how pleasant it is for brethren to 
dwell together in unity.'' For in- 
stance, if one of a weak faith sees one 
whose faith is strong eat meat, or 
drink, or do something, which he con- 
ceives to be wrong or sinfid, he should 
suppress his thoughts in regard to 
the eating, drinking, or actions of him 
whose faith is strong, even if he nei> 
ther woidcl nor could thus act ; he 
should think, as St. Paul says, con- 
cerning this matter, Kom. 14, 5 : " Let 
every one be fully persuaded in his 
own mind;" so that malice, conten- 
tion, and wrangling may be avoided, 
and imanimity of heart and disposi- 
tion maintained. On the other hand, 
if he whose faith is weak cannot co- 
incide with those things, those who 

* A. Made in regard to }iim, Ps. 68; God 
causes xinitnimily to dweUiv, ^he kouse ; and 



Ai)M6KlTI0N TO BEAR THE IMPEEFECTIOXS OP OCE NEIGHBORS. 



Zo 



are strong in faitli should not force 
him to do so, or contemn him, but be 
satisfied with him as tojfchat he eats, 
drinks, or does, until h^t^o shall be- 
come strong; as Paul, Eom. 14, 1, 
says : " Him that is weak in the faith, 
receive ye, but not to doubtful dis- 
IHitation;'^ that is, ye shall not press 
him and say: This is right, and that 
is wrong ; but kindly treat andinstruct 
him, until he, too, shall become strong. 

It is not necessary, however, that 
we all should have the same occupa- 
tion. One may be a smith, another a 
tailor, without impairing the unity of 
the faith and of the heart; the one 
tolerating the external occui^ation or 
work of the other. But if a fool were 
to interfere, and teach that the occu- 
pation of a smith is an imi^ious trade, 
he would cause his conscience to err, 
and weaken his faith. Thus, too, it 
is here : all kinds of external things 
in regard to meats, apparel, and situ- 
ations, we are at liberty to use or not 
to use, in vv^hatever manner and at 
whatever time it suits us. Whoever, 
then, comes and teaches you that you 
must not use such and such things, as 
the Pope and the Clergy teach, causes 
von to err. On the other hand, if 
some one else should come, and say 
you must use them, lie also causes 
you to fall into error. But he that 
l)ursues a medium course, and teach- 
es you that you are at liberty to use 
or nofto use them, not condemning 
you, but allowing you still to pursue 
your own custom, until you extricate 
yourself, i)ressing hard, however, the 
wolves that force you into that cus- 
tom, as if it were not optional, but 
must be observed, gives you the prop- 
er instruction.* 

He deserves censure, however, who 
goes on x^recipitately and determines 
to be judge in these matters according 
to his own doctrine, and severs such 

* A. Now, if you should fast in honor of an 
Apostle, or confess during- Lent, you do nothing 
wronjj by it ; neither does any one else, on the 
other hand, who omits these things, perpetrate 
any evil by his omission. Let him that wishes 
to fast and make confession, do so ; but let one 
not censure, judge, condemn, or wrangle with, 
another on account of such things ; but let one 
be minded like another, being satisfied with what 
he does, and regarding it as good, because it is 
good in itself. 



unanimitv, saying : 



"You do right, 
and you shoidd do so; that one does 
vrrong, and he should not do so." He 
is the apostle of the devil, and his 
teaching, the doctrine of Satan. That 
the Pope and the Papists do ; it be- 
longs not to shepherds, but to wolves, 
to i>reach such a doctrine. Under 
this aspect of things a dissolution of 
this Christian unanimity must follow. 
Here ditferent opinions must present 
themselves: You are a heretic, yon 
are disobedient to the church, you do 
wrong, <S:c. This is what the devil 
desires.* 

But this I say in regard to those 
things only, which we are at liberty 
to hold in this light, and we shoidd 
resist the Pope with his wicked and 
foolish laws, as we would a wolf, and 
yet vre should allow those who are 
weak in faith to continue in their 
ways for a while, until we are able ul- 
timately to extricate them; so that 
they may not be too hastily and jjre- 
cipitately cast off, and dashed to piec- 
es in their consciences. 

But, in those things which are not 
optional with us, but are forbidden or 
commanded by Christ, there is little 
room for disputation: whether it 
concerns those who are weak or those 
who are strong in their consciences. 
Here every one, the least as well as 
the greatest, is under obligation to 
withstand the Pope ; as for instance, 
when he and all his adherents teach 
that the Mass must be observed as a 
sacrifice and a good work. This is 
the most enormous abomination which 
has ever arisen on earth, and on which 
his government with all his institu- 
tions and cloisters is founded; here 
no one is excusable, whether weak 

.* A. Having severed this unity, taken captive 
your consciences, and destroyed your liberty, 
tho Pope proceeds and takes your money, and 
then gives you a bill of exchan£e, permitting 
you to eat butter, eggs, and meat, — a privilege 
which Christ gave you in the Gospel, of which 
the Pope robbed you, and which he, the pious 
shepherd, sells you again. This gives offence 
to others again ; and in a word, the government 
of the Pope abounds with such grasping and 
re-grasping, offences and re-offences, exchanges 
and re-exchanges, that it may be easily perceiv- 
ed that it is nothing but a mere government of 
the designing devil who brings about such a 
confusion and medley . of consciences that no 
one can sufficiently comprehend it. 



26 EXPLANATION OP THE EPISTLE FOR THE S3Sld01S^ SmsT3AY IN ADVENT. 



©T strong; for Ohrist instituted tlie 
Mass as a sacrament and testament, 
which, no one can sell, transfer or give 
away, hut, like Baptism, each one 
must receive it for himself. There 
are many more abominations like this 
in his canons ; and indeed where such 
ii foundation exists, it is easy to per- 
<M3ive the character of the building; 
all that exists in popedom is the wan- 
tonness of the devilj from the crown 
of the head to the sole of the foot.* 

The Apostle adds that " we should 
be like-minded according to Christ Je- 
sas,^" that is, in a Christian point of 
%iew. For unbelievers too are of one 
mind, not in regard to Christ, but in re- 
gard to the flesh and the world and the 
de\^l. The Jews also were of one 
mind against God and his Christy as 
.'Fs. 2, 2^ sa^^s. A unanimity of mind 
among Christians strives against sin 
and all that is contrary to Christiani- 
ty, without perx^etrating or designing 
any sin. Its character, therefore, is 
to effect a union among all Christians, 
first, in regard to their faith, and then 
in reference to their walk and conduct. 

If, however, any one is weak in faith 
and defective in his conduct, it is un- 
willing that he should continue in this 
condition ; neither does it forsake^ and 
muck less disparage him or reject and 
condemn liim : but it enlists in his be- 
half, and acts towards him as it would 
that others sltould do to it, and as 
Christ acted towards it in similar and 
more important matters. In this way 
aprincii)le is perpetuated, according to 
which every one will do that which 
meets the approbation of others, con- 
form to their views, and continue to be 
of the same mind. But a contrary 
course is pursued by the obstinate, 
when one forsakes, rejects, judges, and 
discards another, and follows his own 
ways, according to his own opinions, 
like, the orders of the Pojie and all 
other sects now do. 

" That ye may with one mind and org 
mouth glorify God, even the Father of our 
Lord Jesus Christ." 

All the good that we can do towards 
God, is to x)raise and to thank him ; 
and this too is the only right service 

* 4 • 11^ ^^^^^ believes it not, will experience it. 



which we can render to him as he says 
himself, Ps. 50, 23: "Whoso offereth 
praise giorijeth me : and to him that 
orderetlutfi^conversation aright, will 
I show the salvation of God." All 
other blessings we receive f3x)m him, so 
that in return we shoidd make him 
su*ch offering of praise $ and if any 
other service to God is offered for your 
consideration, rest assured it is erro- 
neous and delusive; as for instance, 
the distracted world sets apart as ser- 
vices to God, house^^ churches^ clois- 
ters, gilded, silken, and all kinds of 
vestments, silver vessels and images, 
bells and organs, candles and lamias, 
—an expense which should have been 
apj)ropriated to the poor, if the object 
was to gix^e it to God,— keeping up a 
murmuring and whinliLg in the church- 
es day and n%ht^ whilst the proi^er 
praise and honor of God, which can- 
not be confined to places and j)ersons, 
are passed over in silence in all the 
world. These pretences of the priests 
and monks, that their system of exer- 
cises is a service to God, are false, de- 
lusive, and deceptive. 

/Service to God is praise to God^ v,diich* 
must be free and voluntary, at table, 
in the chamber, in the cellar, in the 
garret, in the house, on the field, in 
all places, with aU persons, at all times, 
^^^oever teaches you otherwise, is no 
less guilty of falsehood than the Pope 
and the devil himself. 

But how shall the honor and* praise 
of God, the right service of God, exist 
among us, when we neither love him 
nor receive his blessings ! But hovv' 
shall we love him, when we know 
neither him nor his blessings f But 
how shall we know him and his bless- 
ings, when nothing is preached con- 
cerning them, and the Gospel is left 
l;^ing under the table ? For where the 
Gospel does not exist, there it is im- 
possible to known God. There too, it 
must be imx)ossible to love and praise 
him. Consequently it must also be 
impossible for a di^dne service to exist 
there.* 

* A . Even if all the choristers were one chor- 
ister, all the priests, one priest, all the monks, 
one mor)k, all the churches, one church, all the 
bells, one bell, and in a word, ifallthe foolish 
services offered to God in the institutions, 



ADMONITION TO BEAR THE IMPERFECTIONS OP OUR NEIGHBORS. 



27 



This dmne service, however, will 
not admit of being established wdth 
revenues, nor of being circumscribed 
by laws and statutes. It knows noth- 
ing about high and low festivals. It 
emanates from the Gospel, and arises 
as readily indeed in a poor, rustic ser- 
vant as in a great bishop. 

Hence, too, you may perceive who 
it is that has destroj-ed this divine 
service, and still daily suppresses it. 
It is no one else but the hopeless rab- 
ble, the Pope with his blockheads, 
bishoi)S, priests, monks, and nuns, who 
boast, for the most part, of their divine 
services, and delight in suffering them- 
selves to be called ecclesiastics, grasp- 
ing by means of their juggling the ad- 
vantages and honors of all the world, 
and living in riotousness ; and yet they 
pretend to help other persons to heav- 
en by their foolish works, saying noth- 
ing about the Gospel 5 yes, persecuting 
and condemning it ; so that St. Peter 
may well term them children of con- 
demnation. 

Xow, Paul says that this divine ser- 
vice must he rendered with one mind 
and with one mouth. This is effected 
when we are of one mind, and per- 
ceive that we are all equal, and have 
received alike blessings in Christy so 
that one cannot exalt himself above 
another, nor assume special advanta- 
ges. 

If you ask, how can this be effect- 
ed? I answer thus: All that are 
not in Christ, are condemned, one 
like another. One needs Christ just 
as well as the other. But when we 
are converted, one receives the same 
Baptism, the same Sacrament, the 
same Faith, the same Christ, the same 
Spirit, the same Gospel, in a word, 
the same God, that the other one re- 
ceives, and here in this wilderness the 
heavenly bread is equaUy distributed. 
How then can it possibly be right for 
one to set himself up spiritually above 

churches, and cloisters, were a hundred times 
greater and more numerous than they are, what 
would God inquire after such carnivals, 
festivals, and impostures ? Wherefore, God 
complains, for the most part of the Jews, Mich. 
2, because they have silenced his praise, when at 
the same time, they piped, blared, and moaned, 
like we do. 



another,*as priest above another f— 
Wliat can he have that is better than 
Christ I Kow, each one has the same 
Christ, and Christ also receives each 
one;.wholly and entirely. 

One, indeed, may embrace Christ 
more llrmly than another, as he may 
love him more, and believe in him 
more steadfastly ; but he has not, for 
this reason, more than the other one 
has. Christ is one and the same 
Christ, and, in those things whicli per- 
tain to salvation, alike to aU. There- 
fore, too, is he properly Christ. Since, 
then, there is one common blessing for 
those who are weak, and for those who 
are firm, in faith, for those who are 
vigorous and for those who are defec- 
tive in their walk, one should not es- 
teem another more lightly than him- 
self, nor reject him ; but should recog- 
nize him as an equal, so that the i)raise 
of God may arise harmoniously, and 
go forth as if it emanated from one 
heart and one mind ,* as, in this way, 
each one praises God, and has treas- 
ured up in his heart and mouth even 
what the other one has. For all per- 
ceive Christ, and thank him for what 
Vaqj receive through him ; as is al- 
ready revealed, Ps. 72, 15: "Prayer 
also shall be made for him continual- 
ly 5 and daily shall he be praised.'' 
But if any cne praise God [simplj^] 
in consequence of his own advantages 
or possessions, he destroys that una- 
nimity of heart and mouth, and be- 
longs not to the community of saints; 
as the Pax/ists and sects do, liom 
whom we never hear any praise con- 
cerning Christ, but concerning their 
own vrorks. 

It is well for us, however, to ob- 
serve* the fact, too, that he tells us to 

* A. Especially should it be observed in our 
day, when we extol the honor of the saints so 
high that we generally hang upon the saints, 
and do not press forward to God. Here we find 
one who is satisfied if he has the favor of St. 
Barbara and has invoked her, whilst no one 
knows with certainty whether she was a saint 
or not. Another one has Christofel, and is sat- 
isfied with him ; this, without doubt, is one of 
the greatest of fictions and fallacies. But there 
is scarcely any one who is satisfied to honor tha 
mother of God, and to have her favor. 

I fear that ahominahle idolatry will insimiats 
itself in this way, so that the tnist and confix 
dence will he reposed in the saints.^ which are dU3 



28 EXPLANATION OF THE EPISTLE FOR THE SECOND SUNDAY IN ADTENT. 



l^raise the Fatlier of Jesus fflirist, and 
that he does not leave this resting npon 
Christ, especially in opposition to the 
abominable idolatry which we prac- 
ticed in regard to departed saints, 
l)lacing onr trust in theiD, and await- 
ing from them that which is to he ex- 
pected from God alone ; when at the 
same time even Christ himself refers 
lis throughout the Gospel to the Fath- 
er, and even came, that through him 
we should come to the Father. 

Kow, to come to the Father is, not to 
walk to Rome upon our feet, to fly to 
heaven on wings, hut to rely upon him 
with sincere confidence^ as upon a gra- 
cious father ; as the Lord's Prayer com- 
mences. The more such confidence 
increases in the heart, the more we 
<;ome to the Father.* Therefore St. 
Peter too, 1 Pet. 1, 18, 19, says: ^'Ye 
know that ye were not redeemed with 
corruptible things, as silver and gold, 
^ * but with the precious blood of 
Christ, as of a lamb without blemish 
and without spot, * * that your 
faith and hope might be in God;'' and 
St. Paul, Eom. 5, 2 : '^ By whom (Christ) 
also we have access by faith into his 
grace," &c.t 

to God alone, and that that will be expected from 
the saints, which is to be expected from God 
alone : and if there were no other evil connected 
with it, yet it is suspicious whether such servi- 
ces and honor rendered to the saints, have any 
declaration or example in the Scripture to favor 
them, whether they are not at once opposed to 
this declaration of Paul, and whether they do 
not militate against similar declarations which 
teach us to press forward to God, to repose all 
confidence in him alone, and expect from him 
alone every blessing. For even Christ, &c. — 
Lttther^s Worls 7rBd. 

* A. Now reason and experience must ac- 
knowledge that where confidence reposed in God 
is in the heart, there all confidence in all crea- 
tures, whether saints in heaven or on earth, is 
lost ; on the other hand, where confidence in 
God diminishes, there a resort to, and confi- 
dence in the saints begin. 

f A. Let it be admitted that some render 
service to the saints and to the mother of God, 
properly, — this is seldom, however, — even then, 
the example is dangerous, and should not be in- 
troduced into the congregation as a practice; 
but, according to the doctrine of Christ and all 
the Apostles, we should cheerfully approach 
God the Father alone, and through Christ alone. 
For it very readily happens that, in consequence 
of the abominable fall, persons endeavor to con- 
sole themselves more with the saints than with 



Kow, even as Christ is the common 
blessing of us all, as we have already 
heard 5 so, too, should we ascribe this 
blessing to no one but the Father alone j 
who, in this way, has shown in the 
most gracious manner, that he has 
drawn our hearts to him. We should, 
therefore love and praise him with all 
confidence, on account of those super- 
abundant blessings ; so that our hearts 
may become accustomed to console 
themselves in him, and to await every 
blessing from him, in life and in death, 
through Christ however, and not 
through ourselves. For he was given, 
in order that we might and should 
come to the Father, with such confi- 
dence, through him; as, John 14, 9, 
he says: "Ko man cometh to the 
Father, but by me.' 

Now, although Christ himself is 
truly God, and it were enough, if any 
one' should place his confidence in 
him, yet he continually refers to the 
Father; so that no one may continue 
to hang upon the humanity, like the 
Disciples did before his sufiering, and 
not raise his thoughts above the hu- 
manity up to the divinity. For ac- 
cording to the humanity, we must re- 
gard Christ as a way, an evidence, a 
work of God, through which we come 
to God, and place all our confidence 
in him entirely, and be careful indeed 
not to place a portion of our confi- 
dence to the mother of God, and 
estabUsh an idol in our hearts. 

" Wherefore receive ye one another, as 
Christ also received us, to the glory of 
God.' 

Wherefore? Or what kind of a 
titer ef ore is this ? There are two reas- 
ons^ (says he,) why ye should receive one 

God, and call upon their names and for their 
help rather than on God. This is, therefore, a 
very perverse, unchristian system ; as I fear 
the world is now full, full, full of idolatry. 

Now, although God permits aid and signs to 
result to these servers of saints, sometimes ; 
yet they result through the devil. For God 
grants even to the servants of the devil bodies 
and lives as well as possessions and honors, 
through the devil, as it is clearly evident ; pre- 
cisely as a rich prince may grant a knave a 
treasure through another knave. Therefore we 
should base ourselves neither on the signs nor 
on the examples of the multitude, but alone on 
the doctrine of Christ, or of his Apostles, in this 
and in other cases. 



ADMONITION TO I5EAR THE niPERFECTIOXS OF OUR NEiaHBORS. 29 



another. The first is because ye liear 
that the Scriptoe i)resents Christ to 
us as an example, upon whom the ig- 
nominies which were ignominious to 
to God, fell, — these are our sins, — and 
that he did not despise, reject, or revile 
us, but received us in order to redeem 
us from them. It is right, therefore, 
much more for us thus to act. 

The other reason is, hecaiise this ex- 
ample contributes to the praise and hon- 
or of God ; for through it God is prais- 
ed and honored ; and this is the case, 
because Christ ever5'T^ilere testifies 
that all that he does, is his Fathers 
\\ill, and that he came merely for the 
puri)ose of doing his Father's mil. 
Hence, it is certain that he also bore 
the ignominy of our sins simply be- 
cause it was his Father's will. 

Hence we perceive how superabun- 
dantly mercifid the will of the Father 
is, which reigns overus, that he placed 
upon his beloved, his only Son our sins 
and his ignominy to bear ; so that he 
would not have to condemn us on ac- 
count of them. Xow where this will 
of God is properly x^erceived, love and 
praise to God must result from the 
bottom of the heart, and his mercy be 
praised j for from it the individual se- 
cures a conscience so joyful and se- 
rene that he cannot restrain hunself ; 
he must honor and praise these rich 
blessings of God. 

Behold, St. Paul says Christ has 
estahlished the honor of God through 
h imseJf, by recei^'ing us, and by bear- 
ing and exterminating our sins. So, 
too, should we take upon ourselves 
the sins, burdens, and imperfections 
of our neighbors, and bear ^ith them, 
and render them aid and relief. Xow, 
when sinners or the infirm hear or 
perceive this, thek* hearts grow favor- 
able towards God, and they must ex- 
claim: ^'Wliy, this is indeed an ex- 
cellent, gTacious God and a righteous 
Father, who has such a people, and 
desires them not to judge, condemn, 
or reject us poor sinful and imperfect 
persons, but to receive, aid, and treat 
us as if our sins and imi)erfections 
were their own. Who woidd not love, 
extol, praise, and honor such a God, 
and, from the bottom of his heart, en- 
trust all things to him ? "\Miat must 



he be himself, if he desu-es his people 
thus to be ? 

Behold, such i)raise God desires to 
receive through us, by oiu^ receiving 
one another, and by regarding our 
neighbor's condition as our own, In 
this way i)ersons would be incited to 
believe, and those who already be- 
lieve, would be strengthened in their 
faith. But where novv^ is this exam- 
pie in the world ?* 

" Now I say that Jesus Christ was a 
minister of the circumcision for the truth 
of God, to cenfirm the promises ma^e un- 
to the fathers ; and that the Gentiles 
might glorify God for his mercy." 

Having now submitted the senti- 
ment, that they should receive one 
another, according to the example of 
Christ, to the honor of God, and al- 
lowing no difference among the people 
of Christ, whether saints or sinners, 
strong or w^eak, rich or poor,— I^l- 
they are all entitled to the same pri^i.- 
leges, ha^i.ng the same blessings, in 
Chiist, vrho i)roduces a unanimity ot 
heart, spirit, mind, and mouth, mak- 
ing all things common, whether spir- 
itual or temx^oral, however various 
they may be, — he proceeds to estab- 
lish his position with strong declara- 
tions from the Scripture ; and thus, 
too, by the Scripture he dissipates all 
the causes of discord, standing be- 
tween the Jews and the Gentiles as an 
arbitrator and a mediator; as if he 
should say : ^' You Jews cannot reject 
the Gentiles, even if they do not eat 
and di'ink with you according to your 
custom, for they have even the same 
Christ whom you have as the Scripture 
has predicted:" again, ^'you Gentiles 
cannot contemn the Jews, if they do 
not conform to your manners in eating 
and drinking ; for they, also have the 
same Christ promised to them in the 
Scrii:)ture. 

Now, since, according to the Scrip- 
ture, aU have equal imvileges in 
Christ, and since both Jcavs and Gen- 
tiles are gathered together luider him, 
and since out of Christ no one has 
anything, and in him every one has 
all things; why then should you con- 

* A. Nothino- but tyrants, yes, devils, rule in 
ecclesiastic o\ders, who can do nothing but ex- 
communicate, condemn, force, and repel. 



50 EXPLANATION OF THE EPISTLE FOR THE SECONt) SUNDAY IN ADYENT. 



tend, judge one another, and cause 
scliisms, and not much rather receive 
each other in a friendly manner, as 
Christ received you? For no one has 
anything in preference to another, 
and no one has less than another ; why 
then should you contend and create 
schisms on account of meats, drinl?, 
clothing, days, places, gestiu'es, and 
the like, since nothing is depending 
on these, because they are temporal 
things out of Christ, which contribute 
nothing to the matter? •Therefore, 
let every one who will, be 'at liberty 
in regard to these things. But if any 
one is yet weak in faith, and not free, 
have i)atience and bear with him till 
he becomes strong, seeing that this 
detracts nothing from you, as you 
still have Chiist wholly and entirely. 

j^ow, in order to understand these 
words of St. Paul, w^e must know that 
11 i&his custom to call the Jetvish 
people the circumcision^ because t\\e,y 
were circumcised, and by this, as 
by a sign, they could be separated 
and distinguished from other people. 

Thus, too, other things are designa- 
ted by their signs 5 as, in regard to fe- 
males, we say: ^'The veil or weft of 
hair j)roduces many misfortunes in 
the world,"* and to priests : " Ho ay 
avaricious is the bald i)ate!'^ And 
horsemen are designated by their 
spurs and stirrups. Even in this way 
St. Paul calls the Jews according to 
their signs, the circumcision^ and the 
Gentiles 2)rwputium J the uncircumcision, 
(xsl, 2, 7, 8 : " They saw that the Gospel 
of the uncircumcision was committed 
unto me," that is, of the Gentiles who 
iire not circumcised, ^' as the Gospel of 
the circumcision icas unto Feter^^^ that 
is, of the Jews j and Eph. 2, 11 : ^^Pe- 
inember, that ye being in time past 
Gentiles in the flesh, who are called 
uncircumcision by that which is called 
the circumcision," <&c. So here too : 
'^ I say that Jesus Christ was a minister 
of the circumcision ;" that is, of the 
Jews, or Jewish people. 

According to his custom he calls 
Christ also a minister^ as he calls all 
l)reachers and apostles ministers j 1 

* A. And to the monks: "Behold, what 
may the cowl not do." 



Cor. 3, 5, : " Who then is Paul and who 
is Apollos? but ministers, by whom 
ye believed." Now this is the sub- 
stance of the Apostle's words : ''Jesus 
Christ was a minister of the circum- 
cision j" that is, a preacher, teacher, 
apostle, messenger, sent from God to 
the Jewish people. For Christ never 
preached to the Gentiles, nor was he 
sent to them, but to the Jews alone. 
This occurred, however, not for the 
sake of their merit, but, as he here 
says, for the truth of God, What truth 
is this? God promised Abraham, 
Isaac, and Jacob, that Christ should 
be born of their seed. I^ow, that God 
might be found faithful in his promises, 
Christ came according to this promise ; 
and thus is the truth of God found, that 
he keeps what he promises. For the 
sake of this truth, — that God might 
stand as truthful, — and not for the 
sake of any one's merit, Christ became 
an apostle and a minister of the cir- 
cumcision. This the following words, 
where he says, ''to confirm the prom- 
ises made unto the fathers," require. 
Observe what tnith he means ; name- 
ly, that by which the divine promise 
concerning Christ, made to the patri- 
archs, is established and fulfilled. 

1^0 w, although it is true that Christ, 
is common both to the Jews and the 
Gentiles, yet he was promised, not to 
the Gentiles, but to the Jews alone, as 
he says, Kom. 3, 2: ^'Unto them were 
committed the oracles of God ;" Eom. 
9, 4 : The late was given to the Jcics. 
Thus, too, he came to them alone, as 
he also says himself. Matt. 15, 24: "I 
am not sent, but unto the house of the 
lost sheep of Israel." Thus the Jews 
have the iirerogative that Christ was 
promised to them, and that they might 
await him. But to the Gentiles noth- 
ing was promised, and tlierefore, they 



could await nothing , 



although the 



Jews and the Gentiles are alike in this 
that, as Christ was promised out of 
pure grace, so he was given to the 
Gentiles. Yet, after he Avas promised, 
they had just reason also to exi:)eet 
him as the one who should be givcM 
to them. 

Hence, the Jews have Christ, not 
only through the grace of the prom- 
ise, but also through the truth of Goil 



ADMONITION TO BEAE THE IMPERFEGTIONS OF OUR NEIGHBORS. 31 



who should fulfill his promise. But 
the Gentiles have neither the grace of 
the promise, nor the truth of the fulfill- 
ment, but the mere naked^ unadvised^ 
unexpected mercy which Christ gives to 
them, without any promise, Avithout 
any obligation for the fulfillment of the 
truth of God. Yet, as the Scriptiu^e 
revealed that the Gentiles shofdd ob- 
tain Christ, A\dthout any promise, 
T\ithout any hope and e:q>eetation 
however, this same Scripture too, 
must be fulfilled; and consequently, 
one paity has nothing ini)reference to 
the other. But Christ was given to 
the Jews through diAine promise and 
truth, to the Gentiles through i^ui^e, 
nnexj)ected mercj'. 

1^0 w, since the Scripture includes 
both, a i)romise to the Jews, ami ai)re- 
diction concerning the Gentilvvs, the 
unit3^ is established, that each one has 
Christ in commonly and henceforth one 
should receive another, as a partici- 
pant in the common blessing. The 
Jews should not despise the Gentiles, 
because the Scripture snys in regard 
to them, that they shall praise God for 
his mercy. IIow shoidd they despise 
those who have and x)raise the mercy 
of God f On the other hand, the Gen- 
tiles should not despise the Jews ; for 
Christ was promised to them, and ac- 
cording to the promise he became theu^ 
minister and their preacher so that God 
stood faithful, and fulfilled his promise. 

Observe this is the design of thCvSie 
words of Panl: "I say that Chiist 
was a minister of the circimicision for 
the truth of God, to confirm the i)rom- 
ises made unto the fathers.*^ AMiere- 
fore say est thou this ? Doubtless, so 
that no one may despise the Jews, but 
receive them, because Christ received 
them, and did not despise them ; yes, 
lie was even manifested and given to 
them as their own ])romised x>reacher, 
minister, and apostle. But what say- 
est thou in regard to the Gentiles ? I 
say not that anything is promised to 
them ; but I say they praise and have 
the mercy of God, which is given to 
them without promise, as the Scrip- 
ture intimates. Therefore no one 
should despise them, but receive them, 
because God has received them, and 

!Now, as Christ 



did not desi)ise them. 



is become common to all, the Jews 
and the Gentiles, although difterently 
and through ditiierent reasons ; so too 
we should become common among one 
another, receiving one another, bear- 
ing one another's biuxlens, and having 
patience ^\it\l the imperfections of one 
another, regardJess of distinction of 
external x^erson, name, condition, and 
of anything else. 

" For this cause I will confess to thee 
amoFig the- Gentiles, and sing unto thy 
name." 

Here he begins to introduce some 
passages of Sciii>ture, in which it is 
revealed that the Gentiles tciU praise 
God for his mercy ; and this first one 
is in Ps. 18, 50, and in Ps. 108, 3, and 
it is spoken by the prophet in the i)er- 
son of Christ ; as both the Psabns 
show. Now, if this declaration is to 
be verified, Christ must be among the 
Gentiles, not physically, but spiritu- 
ally, for where Christ does not exist 
si^iritually, there he is not yet praised ; 
but wherever he is i>raised and sung, 
there is he spiritually. Thus this 
declaration forces the conclusion that 
the Gentiles shall heJiere in Christ and 
have him J which is, to have the mercy 
of God: yet in this nothing is prom- 
ised to the Gentiles, but it is a mere 
revelation in reference to the GentileSj 
as to what they will do. 

We have already mentioned the 
I)roper service of God, which the 
l)rophet here st^'les praise and sincjing 
of God^s name] as the whole Scrii)ture 
styles it. I^ow, praise is nothing else 
but a confession of the blessings re- 
ceived. Hence, the Hebrew and Ap- 
ostolic word reads: conjitehor, I wili 
confess thee j that is, thank and praise 
thee, and exclaim, all this have I re- 
ceived from thee. 

"And again he saith, Rejoice ye Gen- 
tiles, with his people." 

These words are a quotation from 
Deut. 32, 43, as it is said, where Mo- 
ses says : "Rejoice, O ye nations, with 
his people." In Hebrew, however, it 
wiU admit of this reading : " Rejoice, 
ye Gentiles, with him;" (understand, 
ills people) ; and thus, it seems to me, 
the Apostle introduces this passage. 
Yet whether the reading is otherwise, 
or thus, it is clear that no one eithw 



32 EXPLANATION OF THE EPISTLE EOR THE SEdOND SUNDAY IN ADVENT. 



praises the people of God, or rejoices 
witli liim, unless he is a partaker of his 
blessings ; and has that same God. 
For he that has not these, is an enemy 
to the people of God, and curses and 
persecutes them, as God says. Gen. 
12,3: '^I will bless them that bless 
thee, and curse him that curseth thee." 
Here you perceive that those who bless 
the people of God, are partakers of 
his blessings. Hence this passage 
forces the conclusion that the Gentiles 
shall become Christians. 

'* And again, Praise the Lord, all ye 
Gentiles ; and laud him, all ye people." 

This is the 117th Psalm, v. 1, 2, and 
it also speaks of the true service of 
God. Hence, too, it enforces the con- 
clusion that the Gentiles shall he the 
people of God. Since no one serves, 
(that is, praises and honors,) God, but 
his i)eople alone. 

"And again, Esaias saith, There shall 
be a root of Jesse, and he that shall rise 
to reign over the Gentiles, in him shall 
the Gentiles trust." 

This declaration stands in Isa. 11, 
10 ; and it reads thus in Hebrew : — 
^' And in that day there shall be a root 
of Jesse, which shall stand for an en- 
sign of the peoi^le ; to it shall the Gen- 
tiles seek : and his rest shall be gio- 
lious." The meaning of this passage 
evidently is that the Gentiles shall 
have Christ, and be subject to him. 
But St. Paul slightly changes the 
words, and follows the old transla- 
tors, who formerly rendered the Bible 
in the Greek language. The import 
is the same however. The root of Jes- 
se should not be understood here as 
the stem or tree of Jesse, as limners 
delineate it, a tree of Jesse, the father 
of David, with many branches; and 
as we sing in regard to the blessed 
Virgin, germinavit radix Jesse, the 
stem of Jesse has sprung forth ; for 
this is wholly a forced construction. 
Christ himself and no one else, is this 
stem or root} as this declaration of Isa- 
ah clearly shows, which says : The 
Gentiles shall hope for the stem or 
root of Jesse, which shall rule the na- 
tions, &c. This cannot be attributed 
to the natural Jesse, or to our blessed 
Virgin. 

But Christ is a root of Jesse, be- 



cause he descended from the lineage 
of Jesse, through David, but in him 
the physical descent ceased. Through 
his sufferings he was buried in the 
grave, as an ill-favored root, he was 
concealed in the world, and out of 
him grew the beautiful tree, the Chris- 
tian Churcli, spreading out in all ti 
world. • This were properly delineit 
ting the root Jesse, were the dr^linea- 
tions so extended as to include the 
sufferings of Christ and their fruits. 

But the declaration of Paul, — '' And 
he shall rise to reign over the Gen- 
tiles, — is equivalent to the Hebrew : 
^' Which shall stand as an ensign for 
the people." For by this the govern- 
ment of Christ is sho^^ni to be spiritual. 
By the Gospel he is set up in all the 
world as an ensign, to which we must 
look and hold, through faith. We see 
him not physically, but only in the 
sign, the Gospel; and thus, too, he 
rules the people through the Gospel, 
in the sign, and not in a physical 
presence. 

Nor does his expression, — '^In him 
shall the Gentiles trust," — differ ma- 
terially from the Hebrew text which 
says : "To it shall the Gentiles seek ;" 
that is, they shall look unto him, and 
cleave unto him alone; they shall 
X>lace all consolation, hope, and confi- 
dence in him, they shall enquire after 
nothing else, desire nothing else, but 
him. 

But the phrase, — "And his grave 
(rest) shall be glorious," — contained 
in our text, Isa. 11, 10, which the A- 
postle omitted, is not happily render- 
ed by St. Hieronymus, where he thinks 
Isaiah wrote concerning the glorious 
grave of Christ. The design of Isaiah 
was that the rest of Christ should be 
glorious ; that is, that his dying or 
death should not be like that of other 
persons who have their glory while 
they are alive ; when they are dead, 
they have none. But in his death the 
glory of this root of Jesse first began. 
For after his death was he first raised 
to true life, power, glory, and honor, 
as a sign and regent of the Gentiles ; 
yes, seated at the right hand of G od, 
a Lord over all things. 

" Now the God of hope fill you with 
all joy and peace • in believing, 1,hat ye 



^ 



A/ 



DR, LUTHER'S CHURCH -POSTIL. 



SERMOisrs o]sr the efistees. 



VOL. !.] 



1 €ORI?iHiUNS IV, 1-5. 



[NO, 2. 



may abound in hope, tbrou2:li the poAver 
at' the Holy Ghost." 

He concludes tliis Epi.stle witli an 
excellent prayer, desiring tlieni to be 
tilled witli joy and peace, saying: — 
'•Tlie Crod of hope," that is, ayIiIcIi lie 
gives them alone tlirougli and in 
Christ. 

But the manner, in Avhicli this takes 
place, we liave already mentioned ; — 
namely, when ice peycelve the will of 
God, how he gave Christ to bear our 
sins, as we also should do. The more 
profoundly we i)erceive this will, the 
stronger will be our faith, hope, and 
love. We should, therefore, continu- 
ally preach and hear it, and reflect on 
it ; for this results through no other 
means, but the Gospef-oniy. 

Hence, the meaning of the Apostle 
is this : Cxod, vvdio works hope through 
the Gosx^el, grants you grace so that 
you may properly employ the Gospel 
and believe, through which you first 
l^erceivd Christ; in consequence of 
whi{ili you will obtaiii all peace and a 
go')d conscience, as a common blessing, 
as well as j;(?rtce -among each other. 
For this peace and Jo?/ is received, not, 
like that which the Avorld gives, 
through feeling and sensation, but 
through faith. For you neither feel 
nor see liim who is your good, and 
from whom you derive your i^eace and 
joy. In this world, however, you will 
feel disquietude and grief. But if you 
learn that Christ is ccTmmon and alike 
to all, you enjoy a blessed peace; for 
then there is nothing which one be- 
grudges another, l)ecause you are all 
alike rich. Behold this is peace and 
joy through faith or in faith. 

Hence, still further follow the words. 
Abound in hope ; that is, that hope 



shoidd ever increase. To this in- 
crease, suffei'ing and persecution con- 
tribute. For hope does not increase 
so as to decrease adversity; no, ad- 
versity is increased so that our hope 
may not rely on our i:)ower, but exist 
through the power of the Holy Spirit, 
who assists us, and strengthens our 
hope, so that we may neither flee from 
nor fear the disasters of the world, but 
resist them until death, and overcome 
all evil, so that it must fly and dissi- 
pate before us. This is hope, not in 
human weakness, but in the power of 
the Holy Spirit, all of which, however^ 
must result through the medium of 
the Gospel, as already stated : — 
''Tlirougli i^atience and consolation 
of the Scriptm^es we have hope." For 
where the Gospel does not exist, there 
is neither hope, consolation, peace, 
joy, faith, love, Christ, God, nor bless- 
ings ; as we see before oiu^ eyes in the 
AATetclied, clergical, spiritless, carnal 
orders, who nevertlieless pray much, 
and frequently hold masses ; from 
Avhich do thou God of hope, and of 
patience, and of consolation, gracious- 
ly preserve us. Amen. 



5^;35#sS:^^^^ 



THIED SUNDAY IX ADYEXT. 



EPISTLE, 1 COR. 4, 1-5. 

Let a man so account of us, as of the 
ministers of Ihrist, and stewards of the 
mysteries of Ciod. 

Moreover, it is required in stewards 
that a man be found faithful. 

But with me it is a very smail thing 
that I should be judged of yon, or of man's 
B 



34 EXPLANATION OF THE EPISTLE FOR THE THIRD SUNDAY IN ADVENT. 



Jadgment: yea^ I judge not mine own 
self. 

For I know nothing by myself ; yet am I 
not liereby justified : but lie tliat judgeth 
me is the Lord. 

Therefore judge nothing before the 
t:ime$ until the Lord come, who both will 
bring to light the hidden things of dark- 
ness; and will make manifest the coun- 
sels of the hearts : and then shall every 
man have praise of Godt 

: £i#^ ^^ ^3 

This Epistle presents an illustration 
of tlie Gospel for the first Sunday in 
Advent, in Avhich we heard that the 
disciples did not ride on the colt them- 
selves, but led it to Christ, and sat 
liim thereon ; this seems to he the de- 
sign of the Apostle also here. For 
the Corinthians had begun to separate 
among themselves, and to cleave to 
the Apostles. One party boasted of 
Peter, another of Paul, another of A- 
pollos ', each one exalting the Apostle 
])y whom he was baptized or taught, 
or whom he regarded as the most emi- 
nent. Here Paul comes and inter]30S- 
es, allowing none of them to boast of 
any Apostle, but of Christ alone, say- 
ing it matters not who he is, by whom 
they were baptized and taught j but 
it is of the utmost importance to hold 
to Christ unanimously, and be subject 
to him alone. Thus St. Paul beauti- 
fully illustrates how the Apostles are 
to be regarded, and this whole Epistle 
is a terrible thrust at Popery and*^ the 
clerical government j as we shall see. 

^*-Let a man so account of us, as of the 
ministers of Christ, and stewards of the 
mysteries of God." 

This is said in regard to all Apostles 
and all heirs to the Apostolic chair, 
whether it be St. Peter or St. Paul. 
Hence, we should be very cautious 
liow we regard the Apostles and bish- 
ops, so that we may not attach too 
niuch, or too little importance to them. 
For St.. Paul, yes, the Holy Spirit, did 
not fix this limit for nothing,— un- 
doubtedl}^, that we should direct our- 
selves accordingly. Hereby, this 
same limit is laid doAvn for bishoi)s, 
designating the character of their of- 
fice, and the extent of their power ; so 
tkat, when we see a bishop, who as- 

* 3. lis. 



sumes more than this text allows him, 
we may with certainty regard and a- 
void him as a w^olf and an apostle of 
the de^^l -, for undoubtedly he must be 
Antichrist, who exercises more au- 
thority in ecclesiastical government, 
than is here designated. 

Fir St J he says, we should not re- 
ceive or regard them as anything else 
but ministers of Christ; nor should 
they desire to be regarded in any oth- 
er light. But minister of Christ must 
not be understood here as service to 
God, which is now called service to 
Christ,- as, praying, fasting, going 1o 
church, and all that the ecclesiastical 
rites, institutions, cloisters, and the 
whole clerical order, style divine ser- 
vice. For these are mere devised 
words and works, by which this dec- 
laration of Paul, and others, are en- 
tirely obscured, so that noAV no one 
can know any longer what Paul here 
calls ministry of Christ. He means 
the ministry which is an office. All 
Christians serve God, but they are 
not all in of&ce. Thus too, Pom. 11, 
13, does he call his oftice a ministry : 
" Inasmuch as I am the apostle of the 
Gentiles, I magnify mine office ;" and 
in the preceding Epistle, Pom. 15, 
8, [ he says} : '' I say that Jesus Christ 
was a minister of tJie circumcision ;" 
and 2 Cor. 3, 6 : ^' Who also hath made 
us able ministers of the new testa- 
ment, not of the letter, but of the spir- 
it." ' 

Whence shall I get language strong 
enougli to root out from the hearts of 
all Christiaiis the error so deeply im- 
pressed through Popei'y,in which they 
interpret the ministry of Christ and 
the ministry of God, in no other light 
but as alluding to their own works 
which they perform towards Chiist,^ 
without means? Only observe, be- 
loved friend, to serv^ Christ and to 
serve God is styled, especially by St. 
Paul, bearing an ofiice commanded 
by Christ, namely, preaching. It is a 
service or ministry which proceeds 
from Christ, not to Christ, and which 
comes not from us, but to us. Thia 
you should carefully mark j it is, im- 
portant f otherwise you cannot under- 
stand the design of the Pauline ex- 
pression.: Miiiisterium, ministratmy. 



CONCUItNlNCl^ THE THREE-FOLD INSTRUCTION OF PAUL. 



m 



ministrare, etc. He always calls it 
ministry^ ministration^ mimsterj etc. 
But seldom does lie mention the ser- 
\'ice, ministry, which ascends to God, 
but generally, that which descends to 
men. For also in the Gospel Christ 
bids tlie Apostles to be submissive 
and servants of others, Luke 22, 26. 

And for the purpose of being under- 
stood in reference to such service, 
[ministry] he carefully adds, explain- 
ing himself, saying : Minister or steic- 
ard, which can not be understood but 
of the office of the ministiy. 

But he, therefore, styles it service 
or ministry of Christ, and himself 
minister of Christ, because he received 
this ohice from him, and because he 
was commanded to preach. Thus all 
apostles and bishops are ministers of 
Christ ; that is, preachers of Christ, 
messengeis of Christ, stewards of 
Christ, dispatched to the people with 
his message ; so that the meaning of 
this passage is this : Every one of you 
should be carefid not to institute an- 
other head, to raise up another Lord, 
to constitute another Christ, but you 
sliould all unanimously adhere to the 
one only Christ ; for we are not your 
lords, or your masters, or your heads ; 
neither do we preach ourselves, nor do 
we teach our own word ; we do not 
lead you into obedience to us, so that 
you must be subject to us, and ob- 
serve our doctrine. ]N^ot thus, not 
t'lus ; but we are messengers and min- 
isters of him who is your Master, Head, 
and Lord ; we i)reach his vrord, enlist 
in his commandments, leading you 
into his obedience alone. Thus too 
should you regard us ; you should 
expect nothing else from us, so that 
you, although we are diiferent persons 
from Christ, may, however, not re- 
ceive a different doctrine, different 
word, different government, different 
authority, from that of Christ, through 
us. Whoever thus receives and re- 
gards us, regards us properl}^, and re- 
ceives, not us, but Christ himself, 
whom alone we j)reach. But whoever 
does not t'lus regard us, does us in- 
justice, discards Christ, the common 
head, sets up another head, and 
makes gods of us. 

Thus we read, in Judges 8, 22, 23, 



that the children of Israel said to Gid- 
eon: ''Eule thou over us, both thou 
and thy son, and thy son's son also.'' 
But he answered : '•' I will not rule 
over you, neither shall my son rule 
over you : the Lord shall rule over 
you ;" and 1 Samuel 8, 7, when the chil- 
dren of Israel desired a king of Skmnel, 
God said : '' They have not rejected 
thee, but they have rejected me, that 
I should not reign over them. " Here 
we perceive that God cannot allow- 
any authority but his oanti among his 
people and regiment. 

If, however, you should inquire how 
they committed sin in this way, since 
God had given them Gideon as chief 
in the cojitest, and afterwards set 
apart many holy kings over them ? — 
I reply that it was neither a sin, nor 
contrarv to the will of God for them 
to have kings or princes ; for authori- 
ties must exist on earth. But their 
crime consisted in tlie fact that they 
subjected themselves to human gov- 
ernment and were not satisfied with the 
government of God. For Gideon and 
the holy kings extended their anthcr- 
ity in reigning iiot a hair's breadth 
further than the command and injunc- 
tion of God extended, and they re- 
garded themselves not otherwise than 
as the servants [ministers] of God ; 
that is, they ruled the people accord- 
ing to the word of God, and not ac- 
c jrdiiig to their own word. Thus the 
goveinment of God alone was perpet-- 
uated, and they were servants in it,, 
as the xVpostles were in the word of 
Christ. Hence, too, David sings con-, 
cerning his own government, as if it 
were God's, saying, Ps. 7^G, 8 : ^^Arise^ 
O Lord, in thine anger ; lift up thy- 
self, because of the rage of mine 
enemies ; and awake for me to the 
judgment that thou has commanded 
So shall the congregation of the peo- 
ple comi)ass thee about: for their 
sakes, therefore, return thou on high. 
The Lord shall judge the people." 

But where more authority is as- 
sumed than the command of God 
grants, and where the magistrate un- 
dertakes, or the subjects seek, to mle 
A^ith human doctrines, there arises 
I idolatry and a new head ; the magis- 
; trate is no longer ^ servant, [mini^t^f | 



3G explanation of the epistle for the third SUNDAY IN ADVENT. 



but domineers himself without a com- 
mand and injunction of God. Here 
God declares, as lie said to Samuel : — 
^' They have not rejected thee, but me, 
that I should not reign over them." 
This I say in regard to the govern- 
ment of the soul which is to stand 
before God •, for civil government does 
not concern the soid ; nor does it be- 
long to this matter. 

Now, where there is more than this 
one head, God or Christ, elevated, 
tbere too must there be a doctrine and 
word differing from the doctrine and 
words of Christ. There also must the 
service of Christ immediately cease, 
(;.lmst be rejected, and a new domi- 
nation be established. Any one may 
easily perceive that no one can be the 
servant of Christ, and a teacher of his 
own word at the same time, as the 
two cannot exist together. How can 
he be a servant of Christ, if he does 
not teach the v/ord of Clirist^ Or, 
how can he teach his own word, when 
lie should teach the word of Christ ! 
If he teaches his own word, he is a 
lord himself, and does not serve 
Christ 5 if he teaches the word of 
Christ, he is not a lord himself. 

Hence you may judge for yourself, 
i'rom where Popery and its ecclesiasti- 
cal rites with all the priests, monks, 
and teachers of their high schools, em- 
anate. If they can prove that they 
teach nothing but the word of Christ, 
^ve must regard them as the ministers 
or servants of Christ. But if we can 
])rove that they do not teach the word 
of Christ, we must regard them not as 
the servants of Christ. Now, it is 



clear, indeed, that their position is not 
the word of Christ,but their own. — 
Hence it is evident that tliey are the 
kingdom of Antichrist, and the ser- 
vants of the devil. For here Paul 
stands firmly, and concludes : '^Leta 
man account of us as of the ministers 
of Christ." 

Their assertion, that besides the 
word of Christ, the commandments of 
the cliurch may be taught, nitimating 
that their teachings are the doctrines 
oftheclmrch, avails nothing. Paul 
continues to stand, however, and 
teaches that the Church helongs nei- 
ther to Peter nor to Paul, but to Christ 



only, and acknowledges none but the 
servants [ministers] of Christ. Hence, 
you iierceive how blasphemous it is 
for the Pope to cry out obedience t3 
his doctrines as a road to salvation, 
and disobedience to them as a road to 
damnation. Paul attributes this obe- 
dience here to the devil, as he does, 
1 Tim. 4, 1: ^'Now the Spirit speak- 
eth expressly that in the latter times 
some shall depart from the faith, giv- 
ing heed to seducing spirits, and doc- 
trines of devils j speaking lies in hy- 
pocrisy; having their conscience sear- 
ed with a hot iron ; forbidding to mar- 
ry, and commanding to abstain from 
meats, which God hath created to be 
received vith thanksgiTing of them 
which believe and know the truth f 
and Christ, John 10, o, says: My 
sheep know my voice. And a stran- 
ger will they not folloAY, but will flee 
from him : for they know no^ the voice 
of strangers. I know m.y sheep and 
am known of them. 

Here you perceive how the fact that 
whatever is not the voice of Christ, is 
a strange voice, the doctrine of the 
devil, and to be avoided, accords with 
Paul. Here you learn the conclusion 
to which Clirist himself comes in re- 
gard to doctrines, and to that which 
his Church hears and teaches, and 
which are the commandments of the 
Church , The Church has no otli er doc- 
trine but that of Christ, and no other 
obedience but that of Christ. All, 
therefore, that the Papists say con- 
cerning the commandments and obe- 
dience of the Church, is of the same 
species as that, which Paul calls speak- 
ing lies in hypocrisy, from false sjur- 
its and doctrines of devils. 

This is even the meaning of the fol- 
lowing words, where he calls them 
stewards of the mysteries of God. — 
Steward indicates here a person who 
regulates the domestics of his lord, 
like the stewards in monasteries, the 
provosts in nunneries, and all similar 
governors, managers, and overseers, 
now do. For oikonomous peritiis rci 
familiariSj is Greek, and signifies in 
English a steward, who knows how to 
l)rovide for a house, and is able to 
rule the domestics, and whom^ Christ, 
Matt. 24, 45, simply calls a servant, 



CONCERNINa THE THREE-FOLD INSTRUCTION OF PAUL. 



37 



where he says: ^' Who then is a faith- 
ful and vdse servant, Avhom his lord 
hath made ruler over his household, 
to give them meat in due season f — 
Such a servant was Eliezer, the Ser- 
vant of Abraham. 

Now, God has a house too, which 
we ourselves, the Christian Church, 
are. In this there are pastors and 
bishops, overseers and stewards, who 
are to preside over the house, to pro- 
A^de nourishment for it, and to super- 
intend its members. But these bless- 
ings are not i)hysical. St. Paul dis- 
tinguishes the stewards of God, there- 
fore, from all temporal stewards. — 
These furnish visible nourishment, 
and manage the bodies, but those, in- 
visible food, and manage the souls. 
For this reason he calls them mysteria. 
This custom has so long discontinued, 
that we no longer know what a stew- 
ard is, and who are the mysteria. They 
imagine that, when they baptize, cel- 
ebrate mass, and administer other sac- 
raments, they exercise the mysteria^ 
and that now there is no proper mysteri- 
um but the mass ; although they know 
not why it must be called mysterium. 

I can find no word at this time in 
German, equivalent to mysterion, and 
it were well to retain the same Greek 
word, as we have manj^ others. It is 
equivalent to secretum, arcanum^ a 
thing hidden from our eyes, seen by no 
one, and generally i:>ertaining to 
words; as, when something is said, 
which is not understood, we say this 
is hidden, in this there is a secret, this 
contains a mysterion^ in this some- 
thing is concealed. Even this same 
concealment properly signifies myste- 
rium; I call it a secret. 

What then are the mysteria of God? 
Nothing else but Clirist himself; that 
is, faith and the Gospel concerning 
Christ. For all that is preached in 
the Gospel, is far removed from our 
senses and reason, and hidden to all 
the world ; nor can it be attained ex- 
cept through faith alone, as he savs 
lllr/.Srli, Iviatt. 11, 25: ^^ thank thee, 
O Father, Lord of heaven and earth, 
because thou hast hid these things 
from the wise and prudent, and hast 
revealed them unto babes f and as 



Paul, 1 Cor. 



1,8, 



says: ^^We speak 



the wisdom of God in a mystery, which 
none of the princes of the world knew." 

To express this matter in the clear- 
est manner, mysterium i^, your hearing 
the things which you hold in your 
faith, that Christ, the Son of God, was 
born of a virgin, died, and rose again, 
and all this for the forgiveness of our 
sins. For these things no eye sees, 
nor reason comprehends ; yea, as St. 
Paid, 1 Cor. 1, 21, says ; It is mere 
foolishness to the wise, and mere of- 
fence to the saiiits [self-righteous]. 

For how is it possible for nature to 
perceive, or reason to acknowledge 
that this man, Christ, is our life, sal- 
vation, j)eace, righteousness, redemp- 
tion, strength, A\isdom, Lord of all 
creatures, and God, and whatever else 
the Scripture says concerning him ? — 
No one can know this except him who 
hears it from the Gospel and believes 
it; it is too far removed from our 
sense and reason. Thus, then, the 
mysteria of God are nothing else but 
the things or blessings, which are 
preached concerning Christ, through 
the Gospel, and which our faith alone 
apprehends and holds. 

In reference to this matter Paul 
speaks, 1 Tim. 3, 16:* "Without con- 
troversy, " says he, "great is the mys- 
tery of godlmess : God was manifest 
in the flesh, justified in the Spirit, 
seen of angels, preached unto the 
Gentiles, believed on in the world, re- 
ceived up into glorj^" All this is 
said in regard to Christ, who was man- 
ifest in the flesh. For he dwelt amon g 
men, who had flesh and blood, as 
well as he himself had ; yet, however, 
he continued to be a mysterj^. For, 
that he was Christ, the Son of God, 
the life, the way, the truth, and all 
good, was hidden. 

Yet he was justified in the Spirit ; 
that is, through the Spirit, believers 
thus received, acknowledged, and re-, 
garded him. For this justification is 
nothing else but to declare just, or to 
allow to be just ; as it is said Luke 7^ 
29 : "All the people that heard him, 
and the publicans, justified God." A^ 
gain, Ps. 51, 4: "That thou mightest 

* B. Where he also speaks and teaches con- 
cerning these matters, how he should walk in 
the hou^e of Crodt 



38 EXPLANATION OF THE EPISTLE FOR THE THIRD SUNDAY IN ADVENT. 



be justified when thou speakest.'' This 
is equivalent to saying : He that be- 
lieves in Christ, justifies hini, and 
acknowledges the truth that he alone 
is our life, righteousness, and Avisdoni, 
and that we are sinners, dead and con- 
demned. For this is what he is and 
claims to be. t But he that does not 
do this, stands upon his works, and 
does not regard himself as condemned, 
contends with him^ and condemns 
him.i 

The declaration, Eom. 1, 4, has 
reference to justification : ^^He is de- 
clared to be the Son of God with pow- 
er, according to the Spirit of holiness." 
As it is said, among unbelievers he is 
disregarded, and not only weak, 
but entirely condemned. But among 
saints who live in the Spirit who sanc- 
tifies them, it is fully and efiectually 
maintained that he is the Son of God -, 
for to them it is shown, and firmly 
established. 

Kow, St. Paul might well have said 
here: ^'We are the stewards of the 
wisdom of God, or of the righteous- 
ness of God," «&c. Since Christ is all 
this, as 1 Cor. 1, 30, he says : '^ Who 
of God is made unto us wisdom, and 
righteousness, and sanctification, and 
redemi)tion." But this would have 
been specifying. He desired to em- 
brace in one word all these blessings, 
which are to be preached concerning 
Christ, and styles them mysteries. — 
As if he should say, we are spiritual 
stewards whose duty it is to minister 
the grace of God, the truth of God, 
and who can enumerate all separately f 
I shall briefly, sum up, and say they 
are the mysteries of God. They are 
called mysteries, and things concealed, 
because they are attained by faith 
alone. 

Thus too, Eom. 1, 4, he pursues a 
similar course, when he comprises all 
in a Avord, how Christ was manifested 
in the flesh, justified in the Spirit, 
preached to the Gentiles, &c. As 1 
Tim. 3, he says briefly in Greek, 

t A. And he that reprds lijm as such, justi- 
fii'-s hhn in his spirit. 

l B. But this justification of Christ proceeds 
from no one but him vviio hus the Holy Spirit, 
whose work alone it is. Flesh and blood cannot 
do it, even if it were clearly pi (sented and preach- 
ed before our eyes and earSi 



oristhis definitus. In short, he teas 
declared determined, received, and re- 
garded as the Son of God, by angels, 
Gentiles, the world, heaven, and all ; 
since, for this piu-pose, he was manifest- 
ed, justified, revealed, preached, be- 
lieved, received, &c. Therefore he also 
calls it mysteries here, and 1 Tim. 3, a 
mystery. These expressions are, hoAv- 
ever, equivalent 5 Christ is wholly and 
entirely one mystery and many my£- 

do we derive from him. 

This too is worthy of remark, that 
St. Paul adds the declaration : The 
mysteries of God 5 that is, those hid- 
den things which God grants, and 
which exist in him. For the devil 
also has his mysteries, as Eev. 17, 5, 
it is said : ^'Upon her forehead was a 
name written. Mystery, Babylon," 
&c. Again, Eev. 17, 7 : '^I Avill tell 
thee the mystery of the Avoman," &c. 
These are mysteries, OA-er which the 
Pope and his i3riests noAv preside as 
stewards 5 for they intimate that their 
doctrine and work lead to heaven, 
whilst behind these are concealed 
nothing but death and hell, to all Avho 
trust in them. But the mysteries 
of God are those, in which there are 
life and salvation. 

Thus, then, we arrive at the mean- 
ing of the Ai^ostle in regard to these 
words, that a minister of Christ is a 
steward in the mysteries of God ; that 
is, he should be, and admit of being 
regarded as one who preaches and 
administers to the household of God, 
nothing but that which is Christ, and 
is in Christ 5 that is, he should i^reach 
the pure Gospel, the pure Faith, that 
Christ alone is our life, AA^ay, Avisdom, 
poAver, glory, salvation, &c., and that 
the things which we do of ourseh^es 
are nothing but death, error, foolish- 
ness, weakness, shame, and condemna- 
tion. Whoever preaches otherwise, 
should be regarded by no one either 
as a serA^ant of Christ or as a steward 
in diAine things, but should be avoid- 
ed as a messenger ol tlie Cicv!!. Hence 
m^ lUiiuWiilg ; 

" MoreoA^er, it is required in stewards, 
that a man be found faithful." 

Upon this ^11 depends. After this 
God enquires j this^ an gel s^ mezi; and 



CONCERNING THE THREE-FOLD INSTRL'CTION OF PAUL. 



m 



all creatures, seek aud require ; not 
Avlietlier any one is styled or regarded 
as steward, or not. Here no one en- 
quires whether a person has a small 
of a large bishopric ; no, not even so 
particularly, whether he is pious, or 
not, as to his person ; but here we 
should enqiure whether he faithfully 
executes his office, and sets as a stew- 
ard in the blessings of God. Here 
Paul allows us great i)ower to judge 
the doctrine and life of all our bishops, 
papists, cardinals. Such faithfulness 
Christ also requires. Matt. 24, 45 : — 
" Who then is a iaithful and wise 
servant, whom his lord hath made 
ruler over his household, to give them 
meat in due season.'^ 

A^^lat can this faithfulness be ? — 
How does it hold itself? Tell me, 
who would be benefited, or who would 
be aided, if one bishop were so great 
as to possess every bishopric, accord- 
ing to the usurpation of the Pope ? — 
Who would be benefited, if he were 
so holy as to be able to raise the dead 
with his shadow? Whom would it 
help, if he were as wise as all the 
Apostles and Prophets were ? Here 
no enquiry is made in regard to any 
of these things ; but the question is 
whether he is faithful, whether he 
administers to the household the word 
of God, preaches the Gosx)el, and 
dispenses the mysteries of God. — 
Here, here, here^ is the enquiry ; this 
helps every one, this benefits every 
one. Above all things, therefore, 
faithfulness is sought and required in 
these stCAvards. 

^ow, compare this text to the Pope 
and all the ecclesiastics, and tell me, 
after what the Pope is seeking. Are 
not all his raAdng and raging to enable 
him alone to become supreme and to 
rule with force ? His whole concern 
is to become great, mighty, exalted, 
and wealthy, and to bring everybodj^ 
else in subjection to himself. To this 
end, the devil most deceitfully en- 
deavors, through his blasphemous 
lips, to make it appear that obedience 
to all his laws is very gxeat, and that 
it is very dangerous to the salvation 
of the soul, not to be subject to this 
obedience. But he is not concerned 
about being faithful to this household. 



For tell me, where, in all the deluge 
of his innumerable laws and com- 
mands, yes, in all his government, did 
you ever hear or read that he touched 
with a single word the mj^steries of 
God, or iireached the Gospel ? Here 
all tliat is said, is in regard to quar- 
rels, prebends, or, at best, concerning 
X)ates and apparel. Yes, he openly 
condemns the Gospel and the mys- 
teries of God, besides. Him the 
bishops and ecclesiastics follow with 
their foundations, cloisters, and high 
schools. 

This Apostolic faithfulness they 
have so perverted now, that among 
them, a faithful bishop, abbot, or ec- 
clesiastical prelate, is one who faith- 
fully manages, secures, improves, and 
increases the temporal possessions, 
the heritage of St. Peter, the castle of 
St. Moretz, the land of the holy cross, 
the interest of the Virgin, and other 
church interests, that is, their own 
emolument, under the name of God 
and of the saints, so that the world, 
even in its most worldly condition 
bears no comparison to them. Now, 
these* are the bishops and i^relates 
who have well governed the Church, 
no matter whether they have ever du- 
ring their whole life read or heard the 
Gospel, to say nothing about their du- 
ty to preach. Thus this blasphemous 
tongue now continues unconstrained 
in all the world, and calls good stew- 
ards in the blessings of God, those who 
are entirely useless, unless it is to per- 
form under temporal lords the duties 
of treasurers, assessors, guardians, 
bailiffs, architects, mayors, plough - 
men, butlers, and kitchen stewards. 
This, and no more, do they prove by 
their apostolic fidelity. 

But, in the meantime, the souls are 
dying, all that is divine is going to ru- 
in, the wolfreigns and devours. Here 
they see nothing; here they afford no 
security ; here they sit still, and count 
over their registers, and attend to the 
interests of St. Lorentz, and in the 
most faithful manner provide for the 
proiierty of the church, — a faithful- 
ness, for which they are certain Christ 
has prepared for them not a low seat 
in heaven. O, wretched, lost, blinded 

* A. princes, 



40 EXPLANATION OF THE EPISTLE FOR TIIE THIRD SUNDAY IN ADYENT. 



multitude, liow securely you are going 
on towards liell ! 

Here I cannot pass unnoticed, I 
must, as a warning against similar at- 
tempts, relate a trick of tlie devil, 
which I heard it said he exhibited in 
former times, at Mersehurg, in our 
own country, with the golden cup of 
emj)eror Henry. Here the beloved 
people relate with great energy a false- 
hood for which they obtain indulgen- 
ces, by asserting that the roasted 
Lorentz, by casting the golden cup in 
the balance, so overcome the de\il 
that he had to release the soul of the 
emperor, in consequence of which the 
devil became so enraged that he broke 
off one of the ears of the cup. Such 
gross, doltish, idle falsehoods are in- 
tended to blind us Christians, so that 
we may not perceive the trickery of 
the devil. Why did the devil fabri- 
cate this ? This whole affair is urged 
by him, in order to i)resent a miracle 
for ihe i)urpose of establishing the 
wealth, luxury, and all the delicate 
faithfulness of the prelates, concerning 
which we have alreadj^ spoken, so that 
the fools might be induced to believe 
that they can overcome the devil by 
presenting gifts to the Olimch ; while, 
at the same time, Peter says, this can 
be done alone by the power of faith.* 

But there exists a fidelity still more 
beautiful now even among these same 
spiritless lords and faithful stcAvards, 
actively engaged in the spiritual wel- 
fare of souls : these are indeed the 
right, true stewards. They are so 
very holy f St. Peter in heaven will 
have to be on his guard to maintain 
his seat for them. These are our 
spiritual fathers, priests, monks, and 
and nuns, who exercise themselves in 
obedience to the Pope, the holy 
Church, and every species of human 
institutions, orders, and statutes.f 

Here indeed we perceive the right 

* A. These are the signs, by which Christ 
and Paul predicted the elect mig-ht be misled 
from the faith. Now, let them go, they are 
now regarded as pious and faithful prelates. 

t A. And among these exists the paragon, 
the quintessence, the kernel, the marrow, the 
fountain, — and how shall I enumerate all their 
honorable titles ? — which are assumed and main- 
tained from the observance, yes, far enough from 
the observance, — the beautiful little cat with ft 
pretty smooth coat, 



stewards and the unheard-of fidelity ; 
how tenaciously, stringently, and 
earnestly they adhere to that obedi- 
ence, and maintain their traditions. 
Ay, they are, indeed, the right saints. 
Few bishops, who strictly observe 
even the hol^^, spiritual law, can be 
ranked with them. But vrhen we 
thorougldy examine all their cloisters, 
and view all their doctrines and con- 
duct, Ave perceive that no people on 
earth are less acquainted with the 
mysteries of God, and farther from 
Christ ', yea , they act as if they were 
mad, maliciously storming Christ with 
their own contrivances. They are 
the Gog and Magog in the Eevela- 
tions, who are contending against the 
Lamb of God. For they set up their 
works, by which they exterminate 
faith; and yet they are called the 
faithful stewards of God ; precisely as 
a wolf in the midst of sheej), is tbe 
shepherd. 

Now, he that has ears, let him hear 
what St. Paul says: ''It is required in 
stewards that a man be found faith- 
ful." But he tvho is occupied with the 
mysteries of God, is faithful. It is 
concluded, therefore, that the Pope, 
bishops, monks, nuns, universities, 
and all who with them build, or are 
occupied with anything else but 
Christ, the Gospel, and pure faith, 



have the name, indeed, of 



being 



the 



servants and stewards of Christ, but 



in reality tliey are the servants and 
stewards of the devil, and are engaged 
in the mysteries of the devil, their 
lord. Christ adds, therefore, saying, 
the servant of the house sliould be 
not only faithful, but also wise, so that 
he may distinguish between the mys- 
teries of God and the mysteries of the 
devil, in order that he may guard and 
secure himself and those committed 
to him. For it happens as St. Paul, 
2 Cor. 11, 13, says, the false apostles 
of Christ transform themselves into 
the true apostles of Christ, even as 
the devil trarisforms himself into an 
angel of light. 

The greater the faithfulness the 
greater the danger, where there is no 
Avisdom to distinguish the mysteries 
of God, as we perceive in the two 
aforesaid false, seductive faithfulness- 



CONCERNING THE THEEE-FOLD INSTRl'CTION OF PAl'L. 



41 



OS of those spiritless saiuts. St. Paiil 
well knew that the mysteries of the 
cle^il would thus get the upper hand j 
silent, therefore, in regard to all else, 
he points out faithfulness. Had our 
bishops remained faithful stewards of 
God, Poi^erv and its peculiar spiritual 
orders would undoubtedly not have 
been introduced, and the common or- 
der of faith would have been main- 
tained^ and if they were now faith- 
ful, or would become so, all these pe- 
culiar spiiitual orders woidd soon pass 
away, and the common ones Avould be 
restored. 

'' But with me it is a very small thing 
that I shoukl be judged of yon, or of 
man's judgment." 

But here, in the first place, we must 
comprehend the language, and ex- 
plain the terms, with which we should 
be as familiar as with oiu* mother- 
tongiie. St. Paid uses the word to 
judge or sentence, here, in a favorable 
f e.ise; that is, in a sense equivalent 
to esteem and regard for him. Al- 
though the word judgment in its com- 
mon acceptation generally conveys the 
idea of condemnation, yet, however, in 
every judgment two things occiu- ; one 
is condemned, the other liberated, 
one punished, the other rewarded, 
one divslionored, the other honored, j 
This also occurs in all private judg- 
ment. For whilst the Pharisee in the 
Gospel praised himself, he censured 
the Publican and other persons ; — 
Avhilst he honored himself, he dis- 
honored others. Thus too does every 
one act towards his neighbor in praise 
or censirre ; a judgment must consist 
of these two parts. Hence St. Paid 
says here, that he is judged or sen- 
tenced by them; that is, one part of 
the sentence falls upon him, namely, 
the laudable and honorable ])art ; by 
praising and extolling him above the 
other Ai)ostles, they judged between 
him and them, to his advantage and 
to their prejudice. But some judged, 
that is praised, St. Peter, others Apol- 
lOvS. But that to judge here is equiva- 
lent to praise, is evident from the 
conclusion of this E])istle, where it is 
said: "Judge nothing before the 
time, until the Lord come, then shall 
every man have praise of God.^ ^Tiat 



else is this, but to say, praise not, let 
God i^raise? It belongs to God to 
judge, i:)raise, and crown us ; we should 
neither i)raise, judge, nor crown one 
another. 

The expression, man's judgment, 
[menscliUche Tag] here imi^lies the de- 
cision, judgment, and praise, by which 
men elevate and render illustrious and 
renowned those whom they highly es- 
teem. Even as the natural day with 
its own light illuminates and renders 
visible and perceptible the things 
which cannot be seen or known in the 
night and in darkness. Hence, in the 
Latin language, illustrious persons, of 
whom everybody speaks, are called 
prcvclarL nobileSj ilJustres, in Germiin, 
(lureliJauchtige: tliat is, those who are 
highly renovrned, and have a name 
and reputation far above others. On 
the otlier hand, those Avho are desti- 
tute of renown, are called ohscuriy 
ignohilefi^ h u m Ues, insigiiiticant and un- 
kno^^l. 

In like manner, the Holy Scripture 
styles kings and jUTnces, doxas^ glori- 
aSy claritates ; that is, ^lorv, splendor. 
&c. As St. Peter, 2 l»eter 2, 10, says 
in allusion to the Pope and his adlie- 
rents, they will defame and desecrate 
the glorias; that is, they will impre- 
cate and curse majesties, kings, prin- 
ces, and all that are higli and glorious 
upon earth ; — whilst at the same time, 
Christ has commanded us to love our 
enemies, to bless them that curse us, 
to do good to them that persecute us ; 
— as we perceive that the Pope does 
on Maundy-Thursday, in the Bidla 
Cwnae Domini^ and whenever it pleas- 
es him. 

Man's judgment, [menscMiclie Tag,] 
therefore, is the clamor and ostenta- 
tion which men make before the world. 
Thus, tleremiah 17,10, says; '^ I have 
not desired the v>'olul day, thou know- 
est.'' As if he shoidd say, they accuse 
me with lUTaching new things, for the 



purpose alone of gaining honor, a 
name, and praise before men, and of 
being esteemed by them; but thou 
knowest that it is not so ; I have not 
sought such honor and praise. And 
Christ, John 5, 46' says : '' I receive 
not honor from men ;" that is, I do not 
desire men to boast of and extol me ; 



42 EXPLANATION OF THE EPISTLE FOB THE THIRD SUNDAY IN ADVENT. 



and John 8,50: "I seek not mine 
own glory ; again, Jobn 5, 35, lie says 
thus in regard to John tlie Bai)tist : 
" Ye were willing for a season to re- 
joice in his light j " that is, ye would 
have delighted in seeing John praise 
and extol you by his testimony, so 
that for this short season ye might 
have honor before the i}eople. This is 
what ye sought, &c. 

Thus, then, Paul regards it as a 
very small thing to gain such clamor, 
honor, praise, and reputation before 
men, and correctly calls it man's judg- 
ment, or a human day ; for it j;)roceeds 
iTom men, and not from God, and it 
shall also pass away vfith men: as if 
he should say, I have no desire to re- 
ceive praise from you and all the Avorld; 
let men seek after this ; the servants 
of Clii'ist and stewards of God expect 
judgment from Christ and from a di- 
vine day. 

But the Apostle manifests his in- 
gratitude indeed, by not sending them 
a bag fuU of bulls or letters, by not 
blessing them, and by not distributing 
indnlgences among them, as those who 
hold the Apostolical see in high hon- 
or and esteem. The Pope would have 
tM)uducted himself in a manner much 
more Ai3ostolical j j^es, he w^ould have 
anatheniatized them, if they had not 
lighted up such a human day, judg- 
ment, and would have said: "lam 
papistical, the Pope is the liighest, the 
holiest, the mightiest. " Had St. Paul 
desired it he might have become Pope 
and the highest, by a single word, if 
lie had fallen in with those who wish- 
ed to connect themselves with him; 
the others would have had to submit. 
l>ut since he sought faithfulness more 
than exaltation, in his stewardship, he 
must remain a common tent-maker, 
and travel on foot. 

And from these words it is clear 
that the Corinthians judged according 
to the person , and hence preferred their 
baptism and Gospel to those of others, 
intimating that Paul, or Peter, or 
^\pollos, is greater or better than 
othei'S. This Paul could not grant, 
but holds that all are equal, let the 
person be as he may ; the one baptized 
and taught by Paul is as much a 
Christian as the one baj^tized and 



taught by Peter or Apollos, or any one 
else. But in opposition to this, the 
Pope rages severely and terribly, ad- 
mitting no one to be a Christian un- 
less he be taught by him, and yet he 
teaches nothing but infidelity and the 
foolish works of men. 

But whilst Paul rejects this undue 
respect of persons, and is concerned 
about faithfulness alone in the stew- 
ards of God, he removes in this way 
very clearly every reason for divisions 
among them, so that they cannot 
separate, but must remain united, and 
allow all tilings to be equal and com- 
mon. For liOAV could they separate, 
if one minister of Christ, is like an- 
other, and is as much a steward of 
God ; so that in this respect there is 
no difference. For even if one is more 
faithful than another, it will not create 
sects, but it will only promulgate the 
common Gospel with greater energy. 

Kow, these words of Paul refer not 
to one, but to every apostle ; for 
he does not say : "Let a man so ac- 
count of 7«e," but, "Let a man so ac- 
count of us-^ — uSy tis, says he. What 
US'? namely, me, Peter, Ajjollos, in 
regard to whom this matter arose. — 
Hence it must be concluded that St. 
Peter is to be regarded equal to St. 
Paul, one like the other ; so that ei- 
ther 3t. Paul must teach incorrectly 
here, by viewing all the Apostles as 
equal servants of Christ and stewards 
of God, or the statement and govern- 
ment of the Pope must be false and 
fictitious, and this text a very power- 
ful enemy to poi)edom. 

" Yea, I judge not mine own self." 

You may ask how he regards his 
own judgment greater than that of 
all other men ; we perceive that the 
greater portion of mankind praise 
themselves, or highly esteem them- 
selves; for naturally every one is 
well-plea sin g to him self. But few are 
there who get this day, or judgment 
of man, or are judged favorably by 
others; so that he might have justly 
reversed it, and said; " With me it is 
a very small thing that I should judge 
myself; I desire neither this human 
[judgment] day, nor the praise of you 
and of all the world. But he speaks 
as a Christian according to his con- 



OONCEENINa THE THREE-FOLD INgTRUCTION OF PAUL. 



43 



science before God. For the Corin- 
thians exalted Paul in that which is 
acceptable before God. They desired 
him to be higher, greater, and better 
before God, thm the others, but oth- 
ers extolled St. Peter. 

Xow, there is no gTcater evidence 
before God than that of the con- 
science. For God judges not accord- 
ing to a2)pearan€e^li]Le men, hut accord- 
ing to the heart, as we perceive, 1 
Kings 10, 7 : Men judge according to 
external appearances, but God pene- 
trates into the heart. Hence it is 
clear that the evidence of our con- 
sciences is of gTeater weight before 
God, than that of all the world -, and 
this e\'idence alone ^v]ll stand, as it is 
said, Horn. 2, 15 : " Their conscience 
also bearing A^itness, and their 
thoughts the mean while accusing or 
else excusing one another; in the day 
when God shall judge the secrets of 
men." 

Xow, St. Paul desires to say here : 
" Why shoidd parties arise among 
you in regard to us, even if one is re- 
garded as greater or better than an- 
other by men, when it is of no conse- 
quence whatever. For even our own 
consciences dare not judge as to who 
is the best and highest before God. 
For Solomon, Prov. 28, 26, saj^s : " He 
that trusteth in his own heart is a 
fool." Therefore, there are no gTounds 
for parties. No one knows who is the 
highest in the sight of God. Even 
Christ does not claim the right to sit 
one on the right hand and the other 
on the left. Matt. 20, 23. Xow, since 
they are aU alike before God, and 
since one is a minister of Christ as 
well as the other, and since it is un- 
known who is the highest in the sight 
of God, no one should presume to 
judge or to decide, much less to exalt 
himself above another on account of 
his temporal power, wealth, and 
friencLs. Xow, the exaltation of the 
Pope is also contrary to this princi- 
ple, since they claim that his high- 
ness above others emanates from God. 
This Paul denies, since no one can 
know or judge before the last day. 

But !:"r^ the pointed tongues of 
the papists desire to euect a L'TeP^h. 
ai5suming that Paul does not reject 



the highness of Peter or of the Pope, 
but prohibits the judging of the i}er- 
son himself, in regard to how good or 
bad he is before God; here I answer 
and confess that St. Paul does forbid 
the person's being judged, in regard 
to how he stands before God; but, 
not^^-ithstanding, the Corinthians did 
this for the purpose of elevating also 
the office, baptism, and ]; reaching, on 
account of the person ; otherwise they 
had not said: ''I am a good Pauline, 
I am a good Petrine," &c. For they 
well knew that the preaching, bap- 
tism, and ofhce were one and the 
same ; but they wished to elevate the 
office and its work in consequence of 
the highness of the individual. St. 
Paid, however, assumes the reverse ; 
he makes the oftice alike, even be- 
cause the persons are alike to us, since 
no one can knoAV who is the highest 
and best in the sight of God. Had 
they wished to elevate the individual 
alone, and not the office, they would 
not have made sects ; nor woidd they 
have said, ^'I am of Paul," &c. Prc- 
ciselv as it does not create sects, if wo 
do hold St. Peter higher than St. Au- 
gustine, as to his person. But it does 
produce sects, if I say : " I am of Pe- 
ter,' and you say : " I am of Augus- 
tine ;" and if this is done as if the 
preaching which I hear a\ ere better 
and higher than that which you hear. 
These hj^^ocrites, the papists them- 
selves, since they clearly perceive that 
their falsehoods, by which they make 
the pope the highest, cannot stand, 
unless the persons be pious and the 
best, proceed to amend their false- 
hood with a greater falsehood, en- 
deavoring to make his person appear 
good also, by saying that the Popo 
cannot err, vsince the Holy Ghost nev- 
er forsakes him, and Christ is always 
with and in him : Some of them 0])en 
their blasphemous mouths so wide, 
and, since they cannot deny that the 
Pope does sin openly, exclaim : It is 
imi)ossible for him to remain in fatal 
sins a quarter of an hour. So very 
accurately have they measured with 
hour-glasses and comi^asses the Holy 
Ghost in the Pope. 

Why then do they tell such blas- 
I)hemous falsehoods ? Doubtless, be- . 



44 EXPLAJ^ATION OF THE EPISTLE FOR THE THIRD SUNDAY IN ADVENT. 



cause tliey i)ercc4ve that tliis liigli- 
ucss cannot be maintained, .unless the 
l)erson be rescued, and they ayouUI 
liave to adnut that this liighness with- 
out piety, woukl be a thing of the 
devil. Tlius too, it cannot be said 
that the Corinthians elevated the per- 
son and not the office, since the per- 
son was exalted on account of the 
office. 

But if you further ask, why Paul 
did not judge himself, since he wishes 
to be regarded as a minister of Christ 
jind a steward of God ? I answer, as 
already stated, that the ministry and 
the oftice are not his, but God's, who 
enjoined them upon him. For as no 
man can make the word of God, so no 
man can send it out, or constitute an 
apostle. God has already accom- 
plished tills himself, and constituted 
them apostles. We should therefore, 
nlso glory in it, confess it, and spread 
it abroad as a treasure which God has 
gi ven. Precisely as, althou gh I ca nnot 
constitute myself a person, I should 
glory in it, and confess, that God has 
constituted me a human being. But 
as I cannot judge how I am and will 
xemain in the sight of God ; so I can- 
not* judge in reference to an apostle 
or a steward, who is the greatest be- 
fore God. 

You say moreover: You teach, 
however, that a Christian should not 
doubt that he is accepted of God, and 
he that doubts is no Christian ; faith 
assures us that God is our father, and 
that as we believe, so it shall be to 
us. 

Answer : To this adhere firmly in- 
deed, that faith in the grace of God 
is sure ; for faith is nothing else but 
a steadfast, indubitable, sure confi- 
dence in divine grace. But this is 
what I have said: the Corinthians 
desired to hold and judge the Ai)os- 
tles according to their persons and 
works, as to which was the holier, 
greater, and worthier in his person, 
so that in this way his office and those 
who adhere to him might secure some 
]>rerogative above others. Here Paul 
lazes all works and worthiness, 

Luther's Works, 7r. Rd. 

* A. Nor can I judge any aposHe or i?tew^ard 
• of God, &c, 



places them before the judgment of 
God, and keeps all apostles in the 
same office and faith. The office 
v»'hich they bear is one and the same, 
the faith by which tlfty are justified 
is one and the same ; but as to who is 
better, higher, and worthier, and* does 
most in this respect, must be left to 
God, and it is no cause for separation 
in the community ; hence it follows : 

"For I know nothing by myself; yet 
am I not thereby justified." 

Tliis declaration i)roperly indicates 
that they judged the Apostles in re- 
spect to the worthiness of their per- 
sons and works,* for Paul admits that 
he is irreproachable in regard to his 
conscience, and confesses tliat they 
judged correctly so far as his person 
and conscience were concerned. But 
such judgment is not sufficient before 
God; all decisions also, therefore, 
based on such principles are false. 

In regard to this declaration much 
might be said. For here we perceive* 
that no one is rendered pious and 
h a]>py by any work. For if Paul durst 
say : I know nothing by myself, he 
must have been full of good works 
indeed ; notwithstanding he says, I 
am not thereby justified. "SVliereby 
then? By faith alone. For if any 
one could be justified by the fact that 
he knows nothing by himself, and that 
his conscience is clear,- his confidence 



would rest on himself, and he 



might 



judge and praise himself, like the pre- 
sumptuous saints do : thus too faith 
as well as the grace of God, would be 
useless and unnecessary; we wouhl 
possess in ourselves whatever might 
be useful and necessary, and we might 
well do without God. But all de- 
pends on the fact that we rely on the 
grace of God, and are thereby justi- 
fied. But as to how our Avorks, per- 
sons, conditions, and worthiness are 
afterwards to be judged, must be left 
to God ; we are certain that we are 
justified by none of these, but uncer- 
tain how God will praise and judge 
them. 

It is easy also, I presume, for every 
one to understand that Paul here 
speaks concerning his lire after his 
CGii Version, in which he knows noth- 



A , that all works^ are rejected, 



CONCERNINa THE THREEFOLD INSTRUCTION OF PAUL. 



45 



iiig by himself ; but in regard to his 
former life he himself, wiites 1 Tim. 1, 
13, that he was an unbeliever, a blas- 
l)hemer, and a persecutor of the Chris- 
tian community. 

Here a question, however, arises : 
HoAV he is not justiued thereby, tliat 
he has no consciousness, when at the 
same time he says, 2 Cor. 1, 12 : ^Tor 
our rejoicing is this, the testimony of 
our conscience, that in simi^licity and 
godly sincerity, not with fleshly wis- 
dom, but b}' the grace of God, we have 
had our conversation in the Avorld, 
and more abundantly to you- ward f ' 
Here the answer is self evident, since 
he adds, by the grace of God. For 
we should indeed rejoice in, boast of, 
and glory in the grace of God, upon 
which tlie . glory of our consciences 
rests ; and even if he had not added 
these words, it woidd still have to be 
understood in reference to tlie glory 
in grace, or to the glory before the 
world. 

For before men every one can and 
shoidd acknowledge his innocence, 
and rejoice that he has injured no one ; 
nor should he call that evil which he 
knows to be good. But before God 
this boasting is nothing ; for God 
requires and judges the heart ; men 
are satisiied with the deeds. Before 
God, therefore, there must be some- 
thing higher than our good con- 
sciences ; as "vloses, Exod. 31, 7, says : 
'^Forgiving iniquity and transgres- 
sions and sin, and that will by no 
means clear the guilty." Eom. 3, 27 : 
*' Where is boasting then ?" 1 Cor. 1, 
31 : " He that glorieth, let hini glory 
in the Lord ;" that is in his grace. 

*' But he that judgeth me is the Lord." 

This is equivalent to saying I will 
wait tiU God judges and praises me; 
as he also says, 2 Cor. 10, 18 : " For 
not he that commendetli liimself is 
approved, but whom the Lord com- 
mendetli.'' This he says, however, in 
order not to deter them, but to incite 
them to a good life. For although no 
man can judge and commend another, 
yet he shall not pass uiijudged and 
uncouimended; for God himself will 
judge and commend whatever is well 
done. Therefore, we should be so 
much the more diligent in doing good, 



since God himself ^vill judge, and not 
be remiss or negligent in thisresj)ect; 
although Ave may be uncertain as to 
what his judgment Avill be. 

" Therefore judge nothing before the 
time until the Lord come, Avho Loth 'will 
bring to light the hidden things of dark- 
nes?, and will make manifest the counsels 
of the hearts ; and then shall every man 
have praise of God." 

Here the question, whether v^q 
shoidd not praise one another, may 
justly arise 1^ Paul, however, Eom. 
12, '10, says: ^' Be kindly affectioned 
one to another with brotherly love ; 
in honor prefering one another f and 
Christ, ^latt. 5, lO : " Let your light 
so shine before men, that they may 



see vour 



good 



works, and glorify 
your father which is in lieaA^en ;'' and 
2 Cor. 0, 8 : We must walk, '' by e^il 
report and good report," liere ui)on 
Ciirth : answer, all this is to be done, 
not iiL view of our works, but of our 
faith alone. Good works we should 
do, and extol them in others, but on 
account of these, no one shoidd hii 
justified, judged, or preferred to an- 
other. For it may happen that be- 
fore God, a farmer A\'itli his plow may 
be better than a nmi with her chasti- 
ty. 

The five foolish virgins, Tdatt. 25, 
2, were virgins, jet they are con- 
demned. The widow, Mark 12, 42, 
Avho threw two mites into the treasu- 
ry, did more than all the others, who 
nevertheless cast in much more. The 
Avork of the woman, Luke 7, 37, Avho 
was a sinner, is extolled aboA^e all the 
Avorks of the Pharisees. Thus, more- 
OA^er, it is simply impossible for us 
human beings to knoAv^ or ascei'tain 
the distinction and difference between 
persons and their works, yet avo 
should extol them all, and giAe them 
equal honors, not preferring one to 
another, and humbling ourselves 
among each other, and CA^er esteeming 
our neighbor higher than ourseh'es, 
and then we should let God alone 
judge Avho is the highest. Although 
the sentence has already gone forth 
from him, that whocACr humbles him- 
self shall be exalted, yet it is not clear 
Avho those are-, AA'ho humble and exalt 
themseh^es. The reason is because 



4^ EXPLAT^ATION O^ tfiE ^PlSf LIB J*OU TflM 'TfilttB iaiJNI)Alf 1^ AfiYENT. 



thelf hearts according to wliich God 
Judges, have not manifested them- 
selves. One May indeed humble him- 
m\i] who is secretly in his heart high- 
minded J agaiUy one who is humble in 
his heart, may exalt himself. 

Therefore he says : " The Lord will 
come, who both will bring to light the 
hidden things of darkness, and will 
make manifest the counsels of the 
hearts ;" here will ax)pear the proper 
distinction, who is the worthier, 
higher, and better, and whose works 
are the best. 

It is, therefore, most unchristian to 
base our judgment and opinion [in 
regard to individuals] upon their ex- 
ternal character and works ; as, if any 
one should say : A Carthusian's Ute 
is better in itself, than a farmer's, or a 
married man's, &c. The Carthusian, 
indeed, if disposed to act properly, 
should esteem his own life humbler 
and less important than the married 
man's life j since God judges, not ac- 
cording to the manner of being, but 
according to the secrets of darkness 
and the counsels of the heart. How 
can the Carthusian know whether his 
own or the farmer's heart is the hum- 
bler and better ? 

Here these two examples, which, in 
my opinion, are the best that stand in 
the whole vitispatrum^ are apijlicable: 
The one, in regard to St. Antony, to 
whom it was revealed that a tanner at 
Alexandria, an humble, honest me- 
chanic, who however did nothing of 
special note, was nevertheless far 
above St. Antony, on account of the 
humility of his heart j the other, rela- 
tive to Paphnutio, who, with all his 
austere hfe was not superior to a lifer, 
and two married women. Through 
special grace, God permitted these two 
examples to be manifested at the time, 
when monachism was at its highest, 
a.nd w^orks prevailed prodigiously j in 
order to i)revent our eyes from form- 
ing opinions and decisions accord- 
ing to works, and to teach us to re- 
gard all kinds of works alike, and to 
subject ourselves to one another. 

You will then say : if all kinds of 
works and conditions are alike, and 
none is to have the preference, what 
(^o we make by forsaking the world 



and eiiteringthe best orders, by be- 
coming monks, nuns, and priests, with 
a Adew to serve God? Answer: Why 
did Christ and Paul foretell that false 
Christs and prophets would arise, and 
deceive many ? Had the doctrine, 
that service to God is alike in all con- 
ditions and works, continued, assured- 
ly no monasteries or cloisters would 
have arisen, or, indeed, would not have 
so rapidly increased, and given rise to 
the illusion that their requirements 
alone are services to God. Who w^ould 
have became a priest % Who would 
have became a monk,* had he known 
that his condition and work are no 
better, than [the condition and work 
of] the poorest nurse-maid, who rocks 
children, and washes swaddling cloths. 

It would be a great, lamentable dis- 
turbance, yes, a shame, to the Pope, if 
he hadto humble himself to a nurse- 
maid, and esteem his works beneath 
hers, when kings and all the saints of 
God are scarcely worthy to kiss his 
feet, on account of the great worthi- 
ness of his condition and works. These 
holy people, mus't, therefore, institute 
something better than St. Paul teach- 
es here ; they must judge themselves, 
and hold up their conditions and works 
as the best, in order to sell their mer- 
its, and procure heaven for x>oor lay- 
men, married persons, and otliers in 
dift'erent conditions, as for those Avho 
live not in God^s service. 

E^ow, since you perctdve tluit it is 
impossible for the present ecclesiasti- 
cal order to stand, unless it extermin- 
ate this Epistle of Paul, make a dis- 
tinction between it and other Chris- 
tians, and adjudge itself the best, you 
see clear enough, indeed, that popery, 
monasteries, and cloisters are ground- 
ed on mere falsehoods and blasj^he- 
mies. For they style themselves ec- 
clesiastical, and the others secular, 
when in the eyes of God none are ec- 
clesiastical, but believers, the most of 
which are found, not among the eccle- 
siastics, but among the laity. What, 
then, can be more false than to ad- 
judge that order as ecclesiastical, and 
to separate it from those, among whom 
the real, true ecclesiastical order ex- 

* A. Yes, who would have become pppe and 
bishop? 



CONCERNINa THE THBEE-FOLB INSTRTJdTlOK OF PAUL. 



4T 



ists t God alone is to judge who is ec- 
clesiastical, and who is the best. They 
go on, and assume the title eccle- 
siastical, simply because they have 
shaved heads and long coats. Is this 
not madness and folly ? 

But you will say : If this is true, it 
were better lor us to leave the clois- 
ters and monasteries. Answer; Do 
one of these two : either adhere to this 
Epistle, judge not yoiu^selves, and re- 
gard your order or condition no better, 
man if you vvcre not an ecclesiastic, 
and your chastity not superior to that 
of an honest* wiie who sleex)s with her 
husband every night, and bears chil- 
dren, — if you are unwilling to do this, 
then tb'op yoiu^ cai)s, bald pates, clois- 
ters, and ail, — or Jiuow tnat you are 
ecclesiastical, or spiritual, not from a 
good si)irit, out from an exH spirit ; 
you will never overthrow Paul here, 
it is better to bear children in the com- 
mon faith of (Jlnist, than to remain a 
vu'gm for the devil. Paid stands lirm 
here : You must not judge yoiu^selves. 

But you will reply here : AA hy^ St. 
Ilieronymous and many others have 
higlily applauded virgmity; besides, 
8r. Paul, I Cor. 7, 5^, it is better to 
be a virgin than to be married. An- 
swer: ilieronymous htue, Hierony- 
iiious theie, Ambrose there, Augus- 
tine here j you hear Avhat Uod says 
here through St. Paul, that no one 
shall judge himself or another as the 
best : this is of more weight than Hie- 
rtnymouses, were they as numerous as 
the sands upon the sea shore, or leaves 
in the woods. St Paul says it is bet- 
ter to be contiuent than to marry, but 
not before God ; ctlierwise he would 
contradict himself at this i)lace.^ For 
it is true, he that lives in a state of 
continence is freer, and can attend to 
the Gospel better than he who is mar- 
ried J and thus on account of the Gos- 
pel, Paul applauded vugiuity or con- 
tinence ] as he confesses himself, 1 Cor. 
7,32 : "He that is unmarried careth 
for the things that belong to the Lord.'^ 
Thus Christ also. Matt, 17,12, ap- 
plauds the eunuchs, not for the sake 
of their condition, but for the sake of 
the kingdom of heaven ; that is, for the 
sake of the Gospel. But still they go 

* £}. Married woman . 



on, although no one cares less f(^fr 
the Gospel, than these ecclesiastics^ 
claim to be in a better state than 
others, and extol continence on jnc 
coimt of its own worthiness and mer- 
it, not on account of its usefidness. 
Precisely as if I slioidd say, it is 
better to learn a trade than to be a 
servant. Why ? Xot, because the con- 
dition is better before God, but be- 
cause it has less hinderances. Thus 
too St. Paul applauds virginity and 
continence, in none, however, except 
in those alone Avho have a desire for it 
through the grace of God.* 

The reasont for all this Paul gives, 
in his declaration, that the hidden 
things of darkness and the heart-coun- 
sels are not yet brought to light. 
Since, theiefore, God judges according 
to these, and we cannot i)erceive them, 
we should let these states or conditions 
and works remain unjudged and with- 
out distinction. The virgin should not 
elevate her state of virginity above 
that of the married v>^oman ; the Pope 
should subject his state or condition 
to that of the plow-boy, and no ono 
should presume that his state or thati 
of any one else, is better before God, 
than the state and occupation| of 
others. 

* A. But ai present no one is concerned as tr> 
whether it is ahiiideranceor a furtherance. Eve- 
ry one plunges in, simply contemplating the ex- 
altation, \v orthiness, and greatness ofcontinence». 
with such pains^ moreover, danger displeasurf, 
unwillingness and impurity, as to render the 
wretchedness intolerable. Still they wish to b© 
better than other people. In this way they hav& 
brouo^ht reproach upon the state of matrimony, 
so that it is looked upon as an impure, ig->- 
nominious state. For this, then,, God rewards 
them, by permitting their continence to pollute 
their garments and beds, with ceaseless flowing'S 
or burnings, so that in reality there is no greater 
or more polluted incontinence, than this inordi- 
nate, incarcerated, restrained, and intolerable 
continence. 

t R The hidden things of darkness and the 
counsels of the hearts. 

I A. And each one should be free to choose 
whatever state suits him; all being alike, till the 
Lord come. But were this state of things in- 
troduced, where would the holy fathers and t'p.e, 
ecclesiastical lords £et their support, who are 
not accustomed to labor, and who secu-e their 
subsistence by making the impression that the 
common m?n is in error, by separatingtheirsiatea, 
and judging them as the best, with a view to en- 
joy some privilege, when at the same time their 
own self devised states are nothing ? Henc» 
arise so many foundations,and contributions for 



48 EXPLANATION OF LHE EPISTLE FOR THE FOURTH SUNDAY IN ADVENT. 



By tlie liiddeii tilings of darkness 
and the counsels of tlie hearts, Paul 
implies the two principles, which are 
usually, hut not very nitelligihly , term- 
ed iciU and rmson. For man pos- 
sesses in his inmost parts these two 
principles: He loves, wills, desires, 
and delights: he understands, per- 
ceives, judges, decides. I shall now 
call them meaning and thoughts. 

Now the tlioughts and solicitations 
of man are so deep and deceitful that 
no one can see them, no saint can suf- 
liciently comprehend them. Jeremiah, 
17 10 says: "The heart is deceitful 
above all things, and desperately wrick- 
ed: who can know it? I the Lord 
search the heart ; I try the reins f and 



David, Ps. 3 



i") '? 



'' Blessed is the man. 



in whose spirit there is no guile." 

Hence it is, that there are many 
pious, who do great works. But there 
is a design or solicitation in these. 
They seek their own interest, of Avhich 
they never become certain . They serve 
(iod, not purely for God's sake, but 
for the sake of honor, profit, of gain- 
ing heaven or escaping the pains of 
liell. This false impression no one can 
experience, unless GSod permit liim to 
endure many severe temptations. St. 
Paul therefoi-e here calls such thoughts 
hidden things of darkness, — the most 
appropriate name that can be applied 
to them . They are not only concealed, 
but in darkness; that is, in the inmost 



parts, 



where not the individual him- 



self, but (.lod alone can see them. 

Behold, this sad, dark intent and 
ground of the heart, shoidd induce us 
to subject ourselves to one another, 
and not to hold or weigh one work or 
state against another. For the inten- 
tion is the whole weight and doom of 
every work, condition, life, and con- 
duct.* IS^ow, since in her darkness, a 
married woman may have something 
good concealed, and a virgin some- 
thing evil, it is entirely preposterous 
and unchristian, to exalt above a mar- 
ried vfoman, a virgin on account of 

cloisters, chapels, and churches, and especially 
for these idle, beloved bellies and gluttons. AH 
these would fall and pass away, if this doctrine 
of St. Paul were introduced. 

* A. As Solomon, Prov. 16, 2, says ; «' The 
Lord weigh elh the spirit." God is theweigh-mas- 
ter of the spirts. 



her continence, wiiich is simply ex- 
ternal. Precisely as if I should weigh 
eggs in a balance, according to their 
shells alone, leaving out the yelks and 
whites. 

ISToAv, our thoughts correspond Vv'ith 
our views, whether they be gcod or 
false. For we direct our aims, coun- 
sels, and tlioughts according to our 
intentions and solicitations'. These 
Paul here calls counsels of the hearts 5 
that is, the thougiits, with which we 
are occmpied, in order to accomplish 
our intentions and solicitations. 

These Mary touches in her song of 
praise, Luke 1, 51: ''He hath scat- 
tered the i>roud in the imagination 
of their hearts.'^ Here she calls the 
intentions the hidden things of dark- 
ness, that is the solicitations ; and the 
heart, the counsels and imaginaticms. 
Again, Moses, Gen. (3, 5, says in re- 
gard to these: "Every imagination 
of the thoughts of his lieart was only 
evil continually;" and Christ, Matt. 
0, 22, 23, diligently warns us against 
the same false views, saying: "The 
light of the body is the eye: if there- 
fore thine eye be single, thy whole 
bo<ly shall l)e full of light. But if 
thine eye be evil, thy whole body 
sliall be full of darkness. If therefore 
the light that is in thee be darkness, 
hov^ great is that darkness !" All this 
is said in reference to the hidden oi)e- 
rations of darkness, which can by no 
means be overcome, except hy des- 
pair in regard to our works, and by 
strong faith in the pure grace of God; 
and for this purpose nothing is more 
pro|fitable than many severe suffer- 
ings, together with all kinds of mis- 
fortune. Under such influences we 
may learn to perceive to some extent, 
othervt'ise all must be lost. 



A^-llf-4r' 



FOUETH SUNDAY IN ADVENT. 



EPISTLE, PHILIPPIASS 4, 4-7. 

Rejoice in the Lord aSw^^ys : and again 
I say, Ilcjosee* 

Let yonr moderation be knoirn unto all 
men. The Lord is at hand. 

Be careful for nothing ; but in every 
thing by prayer and supplication with 
thanksgiving let your requests be made 
known unto €od* 



THE COXDVCT OF A CHEISTIAN TO^YAEDS GOD A:XD Is'EIGHBOE. 



40 



And the peace of Ood, which passeth all 
understanding, shall keep yonr hearts 
and minds through Christ Jesus. 



=^#5^5 



Whilst this Epistle is short, it 
is (I rich and iniportant lesson of 
Christian faith. It teaches ns hoTv 
we shonld condnct ourselves towards 
God and towards our neighbor, say- 
ing: 

'• Eejoice in the Lord alway." 

This rejoicing is a fruit and resnlt of 
faith, as he says, Gal. 6,22: ''The 
fruit of the Spirit is love, joy, peace, 
long-suffering, gentleness, goodness, 
faith, meekness, temx)erance." Tor it 
is impossible for a heart to rejoice in 
God, which does not first believe in 
him. TSTiere faith does not exist, the 
indisidual is filled with fear, timidity, 
sadness, and a disposition to flee, at 
the mere thought or mention of God. 
Yes, such a heart is fidl of enmity and 
hatred against God ; because it feels 
itself guilty in its conscience, and has 
no confidence that God is gracious 
and mercifid to it; while it knows 
that God is an enemy to sin, and will 
dreadfully i)unish it. 

Since, then, these two exist in the 
heart, a consciousness of sin, and a 
j)erception of God's chastisement, it 
must alwaj'S be depressed, faint, and 
terrified, continually apprehensive 
that God is standing behind it with 
a club, as Solomon, Prov. 28, 1, says: 
^' The wicked flee when no man jmr- 
suethf and. Dent. 28, 65: ''The Lord 
vShall give thee there a trembling 
heart, and thy life shall hang in 
doubt," &c. To speak much to such 
a heart in regard to joy in God, is like 
l^ersuading water to burn ; it has no 
effect on it ; for it feels the hand of 
God pressing it in its conscience. — 
Hence the proi)het also says, Ps. 32, 
11 : " Be glad in the Lord, and rejoice, 
ye righteous : and shout for joy, all 
ye that are upright in heart." It 
must be the just and the righteous, 
who are to rejoice in the Lord. This 
Epistle is, therefore, written, not for 
the sinner, but for the saint. We 
must first tell sinners how they can be 
liberated from their sins, and secure 
a mercifid God; this rejoicing will then, 



when thej' have been liberated from 
their qy\\ consciences, follow of itself. 

But how shall ice he liberated from 
our evil consciences, and feel satisfied 
that God is merciful to us. Ansvrer: 
This has been sufficiently stated al- 
ready in the foregoing i^ostils, and it 
will still be frequently indicated here- 
after. Whoever desires to have a 
peaceful conscience, and to feel that 
God is merciful, must not depend on 
works, like the perverters do, mur- 
dering the heart still more, and in- 
creasing its hatred to God; but he 
must despair in regard to all works, 
and apprehend God in Christ, com- 
prehend the Gospel, and believe 
what it promises. 

But what does the Gospel promise, 
but that Christ is given for us, that 
he bears oiu^ sins, is our bishop, me- 
diator, advocate before God, and thiTS 
only through Christ and his work, 
God is reconciled, our sins are forgiv- 
en, and our consciences liberated and 
cheered? When this faith of the 
Gosj)el reaUy exists in the heart, God 
is fair and lovely ; for it feels in all 
confidence nothing but his favor and 
grace ; it fears not his chastisement ; 
its mood is secure and x)eaceful, be- 
cause God has conferred ui)on it suck 
superabundant goodness and grace, 
through Christ. Hence from such a 
heart must follow love, peace, joy,, 
singing, thanksgiving, praise ; it will 
enjoy a ftdl, a cordial ideasure in 
God, as in its most beloved and gra- 
cious father, who has conducted him- 
self so paternally towards it, and with- 
out any of its merit, has so richly 
poured out upon it his goodness. 

Behold, concerning such rejoicing 
St. Paul here speaks ; here there is 
no sin, no fear of death or hell, but a 
jojiul, all-powerful confidence in God 
and his kindness. Hence it is caUed 
a rejoicing in the Lord, not in silver or 
gold, not in eating or drinking, not in 
pleasures or chanting, not in strength 
or health, not in skill or wisdom, not 
in power or honor, not in friendship 
or favor, yea, not even in good works 
or holiness. For these are mere de- 
ceptive, false joys, which never touch 
or affect the bottom of the heart, and 
concerning which we may weU say the 
B2 



50 EXPLANATION OF THE EPISTLE FOR THE FOURTH SUNDAY IN AD YEN T. 



iudividual rejoices, but liis heart ex- 
periences not. 

But to rejoice in tlie Lord, tliat is, 
to trust, confide, glory, and pride in 
the Lord, as in a gracious father, is a 
rejoicmg ^vhich rejects every thing 
that is not the Lord, as well as that 
self-righteousness, of which Jeremiah, 
1), 24, speaks : '^Let not the wise man 
glory in his wisdom, neither let the 
.niighty man glory in his might, let 
jiot the rich man glory in his riches : 
hut let him that glorieth glory in this, 
that he under standeth and knoweth 
me.'' " Again, Paul, 1 Cor. 10, 31: He 
v/lio glories let him glory in the Lord. 

He also says : The rejoicmg sJiouJd 
he always . Here he hits those who 
■rejoice in God, irraise and thank him 
half of their timcj that is, when it is 
;well with them, Avhen not, their re- 
joicing ceases.* But not so with Da- 
.vid, Ps. 31, 1 : '-I will bless the Lord 
iit all times : his praise shall continu- 
ally be in my mouth." For this he 
had good reason ; for who shall injure 
or harm him, who has the favor of 
God? Sin harms hhn not, neither 
death, nor hell, as David, Ps. 23, 4, 
sings: ''Yea, though I walk through 
the valley of the shadow of death, I 
will fear no evil f and Paul, Eom. 8, 
35,38, 39: ''Who shall separate us 
from the love of Christ? Shall tribu- 
lation, or distress, or persecution, or 
famine, or nakedness, or peril, or 
sword! For I am i)ersuaded, that 
. neither death, nor life, nor angels, nor 
. principalities, nor powers, nor things 
present, northings to come, nor hight, 
nor depth, nor any other creature, 
shall be able to separate us from the 
love of God, which is in Christ Jesus." 
''And a^;ain I say, rejoice." 

This repetition of the Apostle adds 
strength to his admonition. This is 
highly necessary. For since we live 
in the midst of sin and evil, both of 
which drive us into sorrowfulness, the 
Apostle desires to cheer us up against 
this, so that, if even Ave should some- 
times fall into sin, our joy in God may 
-be stronger than our sorrowfulness in 
sin. It is true, indeed, that sin natu- 
rally brings with it fear and sorrow- 

■*" A. Concerning: which, Ps. 4S.- He will 
pmise thee, when thou favorest him. 



fulness of conscience, and we cannot 
always escape sin 5 hence we should 
let our rejoicing rule, and Christ be 
greater than our sins, as John, 1 John 
2, 1, says: "If awj man sin, we have 
an advocate with the Father, Jesus 
Christ the righteous : and he is the 
propitiation for our sins 5" also, 1 
John, 3, 20: "For if our heart con- 
demn us, God is greater than our 
heart, and knoweth all things." 

"Let your moderation be known unto 
all men." 

ISTow, whilst he instructs them liOAV 
to conduct themseh^es before God, to 
serA'e him Avith joyful hearts, he pro- 
ceeds briefly to teach them hoAv to 
conduct themselAXS before men, say- 
ing: "Let your moderation be knoAvn 
unto all men." Tliis is equiA'alent to 
saying: Rejoice ahvays before God, 
but before men be moderate : regulate 
your conduct so as to do, bear, and 
suffer whatever may be admissible, 
and not contrary to the commaiid- 
ments of God, that you may render 
yourselA^es agreeable to all^ not only, 
not to giA'e offence to any one, but al- 
so to put the best constructions on 
what others may do, that you may be 
clearly recognized as those, to AA^hom 
all things are alike, and who are satis- 
fied AAith AA'hatcA^er hits or misses you, 
cleaving to nothing that might bring 
you into conflict or discord Avith any 
one. With the rich, be rich, with the 
poor, poor, Avith the joyful, rejoice, 
with the Aveeping, Aveep : and finally, 
be all things to all menj so that CA^e- 
ry one must confess that you nre not 
disagreeable to any one, but pleasant 
to all, uniform, alike, and common. 

Such is the meaning of the little Avord 
epe'ikia^ ceqititaSj cJementia,. conmoditas, 
Avhich the Ai)ostle emidoys here, and 
Avliich Ave cannot render better than 
by the Avord moderation,* in Avhich 
one suits and accommodates, confirms, 
and equalizes himself to another, and 
is to one like he is to another, and a- 
like to all, not setthig himself up as a 
model and patron, and not desiring 
SA^ery one to bow, conform, and mod- 
erate liimself to him. Heiice, too, 
justice is divided into strict and mild 
'justice, and that which is too strict is 

* A . That is, a virtue 



THE CO^'DUCT OF A CHRISTIAN TOVv'ARDS GOD AlsD InEIGHBOE. 



51 



mitigated 5 



(vquitaSj modera- 
Tlie Latin traus- 



tliat is, 
tio, dementia juris. 
lator lias rendered it modest iam^ mod- 
eration : and tliis wonld convey tlie 
proper sense, were moderation not 
generally nnderstood in reference to 
eating, drinking, and apparel. Bnt 
tlie word here is designed to indicate 
a moderation of life, wliicli mitigates, 
adjnsts, and adapts itself to the abil- 
ities and circnmstances of others, 
yielding, accepting, following, miti- 
gating, doing, allowing, tolerating, in 
snch a way as it conceives necesssary 
to the capacity and condition of its 
neighbor, even to the detriment and 
disparagement of its i)ossessions, hon- 
ors, and life. 

This we mnst illnstrate by exam- 
ples, in order that it may be more 
clearlv nnderstood. Panl, 1 Cor. 9, 
10, 2li, [says]: ^-For thongh I be free 
from all men, yet have I made myself 
servant unto all, that I might gain 
the more. And nnto the Jews I be- 
came a Jew, that I might gain the 
Jews j to them that are nnder the law, 
as nnder the law, that I might gain 
them that are nnder the law ; To them 
that are withont law, as withont law, 
( being not ^^ithont law to God, bnt \ 
under the law to Christ,) that I might | 
gain them that are withont law. * * i 
I am made all things to all men, that j 
I might by all means save some f — 
that is, he ate, drank, and acted with 
the Jews according to the law; al- 
thongh it was not necessary' for him 
so to do ; and with the Gentiles he 
ate, drank, and acted, withont law, 
like the Gentiles, since only faith and 
love are re(inired ; all else is free to 
be omitted or observed. Hence, for 
the sake of one, all this may be ob- 
served; for the sake of another, omit- 
ted, and tlms adapted to each one. 

Xow, if a blind, capricious individn- 
al were to intrade here, demanding 
this to be omitted or that to be ob- 
served, like some of the Jews did, as 
necessary, and recpiiring every one to 
follow after him, and he after no one, 
equalitj' Avould be destroyed; yes, 
even Christian liberty and faith ex- 
terminated. To this, like St. Panl, 
no one should yield, in order that lib- 
erty and truth may be maintained. 



Again, Matt. 12, 1, and Mark 2, 
Christ suftered his disciides to break 
the Sabbath, and broke it himself fre- 
quently, where it was necessary: — 
where it was not necessary, he ob- 
served it, assigning this reason, say- 
ing: ''The Son of Man is Lord even 
of the Sabbath day ;'' that is, the Sab- 
bath is free; for the sake of love and 
service to one it may be broken; on 
the other hand, for the sake .of love to 
another it may be observed. 

Thus for the sake of the Jews, St. 
Paid circumcised Timothy, says Luke; 
but he Avould not i^ermit Titus to be 
circumcised, because they insisted on 
it, and were unwillmg to leave it free. 
He claimed authority both to do it, or 
not do it, so as to benefit others, but 
deemed neither the one nor the other 
as necessaiy, simply for the sake of 
the work itself, as if it must be per- 
formed. 

But, to make the application to our- 
selves : AATieii the Pope commands us 
to confess, to receive the Sacrament, 
to fast, to eat fish, and to perform any 
of his other commands, and insists 
that these things nuist be done in 
obedience to the Church, we should 
calmly xnit our foot on such injunc- 
tions, and do the contrary, simply be- 
cause he commands them; so that 
liberty may be maintained. But, 
when he does not enjoin these things, 
we shoidd according to his desire, ob- 
serve them with those who observe 
them, and, on the other hand, omit 
them with those who omit them, say- 
ing like Christ said : " The Son of 
Man is Lord even of the Sabbath 
day," much more of such human laws. 
For to observe these things with such 
liberty, injures nothing, either in re- 
gard to faith or the Gospel ; but to 
observe them through compulsion as 
an act of obedience, exterminates 
faith and the Gospel. 

*Thus, in regard to all other extern- 
al institutions or ordinances, which 
are free in themselves, and not con- 
trary to faith'or love, we should main- 
tain the privilege of observing them 
in love and liberty, for the sake of 
those with whom we are, so that we 

* A. Thus, throug-h love, &c.,we should ob- 
serve monastic vows, rules, and statutes. 



52 EXPLANATION OF THE EPISTLE FOE THE FOURTH SUNDAY IN ADVENT. 



may agree and unite witli them. But 
if tliey insist that these things shall 
and must be observed as an act of 
obedience, as necessary to salvation, 
we should* desist from them, and do 
the contrary, to show that nothing, 
but faith and love, is necessary for a 
Christian -, all else, we are at liberty, 
through love, to observe or omit, ac- 
cording to our associations. For to 
observe these things through love 
and liberty, injures nothing j but to 
observe them through necessity and 
obedience, is reprehensible. This 
should also be understood in regardt 
to ceremonies, hymns, x>rayers, and 
all other| church ordinances, whilst 
they are observed through love and 
liberty. Only for the service and 
the pleasure of the company present, 
should they be observed, wlien it is a 
work otherwise not e^dl in itself. — 
But when these things are urged as 
necessary, we should desist from them, 
and act against them, in order to 
maintain the liberty of faith.§ 

Again, moreover, when civil gov- 
ernment enjoins its laws,'and demands 
its tribute, we should freely render 
our services to them, even if they do 
constrain us. For here there is no 
danger in reference to our liberty or 
faith 5 since it does not claim that the 
observance of its laws is essential to 
salvation, but to civil dominion, pro- 



* A. Cloisters, plates, caps, vows, rules, and 
statutes. 

Luther's Works, 7r Bd. 

t A. histituted Masses, si ng-ing,&c. 

I A . Ordinances of the collegiate churches, &c. 

§ A. And here you perceive how diabolical 
these institutions, cloisters, and all popedom, 
are, since they do nothing else but make out of 
liberty and lov^e, necessity and obedience, by 
which the Gospel together with faith is exterm- 
inated, to say nothing of the wretchedness of 
the common populace who submit to these 
things, for the sake of their bellies. For how 
many now attend choir and pray Horas, hours, 
for God 's sake ? A general destruction of these 
institutions and cloisters would be the best i*ef- 
ormation, in this respect. For they are of no 
benefit to Christianity, and could easily be dis- 
pensed with. And before such liberty could be 
established in one such institution or cloister, a 
hundred thousand souls might be lost in the 
others. Therefore whatever is not beneficial 
and useful, and does such unspeakable injury, 
and cannot be remedied, would much belter be 
wholly and entirely exterminated. 



tection and government. Hence our 
conscience maintains its liberty, and 
our fiiitli is not impaired, by submit- 
ting to these things. But to that 
which does not injure us in regard to 
our faith, and which benefits others, 
we may adequately adapt ourselves. 
But were it to insist that the observ- 
ance of its laws is essential to salva- 
tion, we should pursue the same 
course as that already suggested rela- 
tive to the laws of the Poi)e and the 
cloisters. 

NoAV every one should act accord- 
ing to these exami^les, in all other in- 
stances, and, as St. Paul says here, 
put himself on an equality with all 
men, acting complacently, so as not 
to take into consideration simi)ly his 
o^\^l claims or rights, but the wishes 
and advantages of others. For here 
St. Paul with a single word has razed 
all rights. If you have a right or a 
demand, and the condition of your 
neighbor really requires you to yield 
it, you act contrary to the princi j)le of 
love and this equality, and are repre- 
hensible indeed, if you seek and de- 
mand it ; since l3y it, you sustain no 
injury relative to your faith, and your 
neighbor secures an advantage. For 
you would desire any one to act thus 
towards you, as the natural law says. 



Yes, we also remark here. 



that, if 



any one should harm or injure you, 
you should put the best construction 
on it, and excuse it, thinking like that 
holy martyr, who, when all his pos- 
sessions were taken, said : They can- 
not, indeed, take Christ away from 
me. Thus, too, should you say : It 
does not injure me as to my faith, why 
should I not excuse him, submit and 
accommodate myself to him ? 

I cannot better illustrate this sub- 
ject than by the introduction of an ex- 
ample of two good friends J and as 
they conducted themselves towards 
each other, so should we act towards 
all men. But how did they? Each 
one did what was agreeable to the 
other; each one yielded, submitted, 
suffered, did, and allowed whatever 
he conceived to be useful or agreeable 
to the other, freely and without con- 
straint. Thus each one adapted and 
accommodated himself to the other^ 



THE CONDUCT OF A CHRISTIAN TOWARDS GOD AND NEIGHBOR. 



53 



not restrainiug- each other by any self- 
ish motives ; and if one infringed on 
the property of the other, he was ex- 
cnsedj and, in a word, here there 
was neither law, demand, restraint, 
nor fear, hnt pnre freedom and good- 
wiHy and yet ever;s'thing passed along 
so harmonionsly, that the one Imn- 
dredth part of the harmony wonld 
not be secured by any laws or re- 
straints. 

The headstrong, however, and the 
iiiflexible, who excuse no one, and de- 
termine to control and govern every- 
thing according to their ow^i minds, 
lead the Avhole world into error, and 
are the cause of all wars and calami- 
ties on earth 5 and yet they claim to 
do it all for the sake of justice; so 
that a heathen has well said: /Sum- 
mum jus, sumnia injusfitia ', that is, 
the most extreme justice is the great- 
est injustice. Again, Prov. 7, 17, it 
is said : '^ Be not righteous over much ; 
neither make thyself over ^Aise." For 
as the most extreme justice is the 
greatest injustice, so the most extreme 
wisdom is the greatest folly. Hence 
the old adage: ^'Wlien the wise act 
the fool, thej' act the fool too grosslj^ " 
If God were always to execute the 
most extreme justice, we could not live 
a moment. 8t. Paul, 2 Cor. 10, 1, 
commends such gentleness in Christ, 
saying : I beseech you by the meek- 
ness and gentleness of Christ ; so we 
may moderate our minds, demands, 
wisdom, and wit, and adapt oiu-selves 
according to the circumstances of oth- 
ers, in all respects. 

But observe the beautiful arrange- 
ment of these words : ' ' Let your mod- 
eration be 'known to all men." You 
may say : How can any one become 
known to all men ? Again, must we 
boast of our moderation and proclaim 
it to all men ? God forbid. He does 
not say : Boast of it and i^roclaim it ; 
but let it be kno^^'n, or experienced by 
all men 5 that is, exercise it in deed be- 
fore men, not by thinking or si)eaking 
about it, but by showing it in your 
actions and conduct, so that every one 
must see, comprehend, and experience 
it : so that no one can say anything 
else in regard to you, but that you are 
moderate, being overcome by real ex- 



l)erience, even if he Avished to speak 
otherwise in reference to vou ; so that 
his mouth may be stopped by the 
knowledge of everybody relative to 
your moderation ; as Christ, Matt. 
5, 16, says : '"^ Let your light so shine 
before men, that they may see your 
good w^orks, and glorify your father 
which is in heaven ; " and 1 Pet. 2, 
12 : '^ Having your conversation hon- 
est among the Gentiles : that, whereas 
they speak against you as evil doers, 
they may by your good works, w^hich 
they shall behold, glorify God in the 
day of visitation." For it does not 
lie in our power to make our modera- 
tion acceptable to all men. But it is 
enough for us to enable every one to 
perceive and experience it in our lives. 

By the i:>hrase, all men, we are not 
to understaiul all i)ersons on earth, 
but all Muds of lyersons, both friends 
and foes, gTeat and small, lords and 
servants, rich and poor, natives and 
foreigners, relatives and strangers. — 
For there are some who conduct 
themselves in the most friendly and 
complacent manner towards stran- 
gers, but towards their owti fam- 
ilies or domestics, to whom they 
are accustomed, they manifest noth- 
ing but rigor and austerity. How 
many are there, who excuse, twist, 
and construe in the most favorable 
manner all that the great and the rich 
do and say, but to servants, or to the 
poor and inferior they are severe and 
hard, or put the most unfavorable 
construction on all they say or do ? 
Again, to his children, parents, friends 
and relatives, everybody is affection- 
ate, and everything is construed and 
borne in the most favorable manner. 
How often does one friend flatter an- 
other, till it becomes a public vice, im- 
itating and appproving, as excellent, 
everything he does '? But toAvards his 
foes and adversaries he piu^sues the 
contrary course. In these he can find 
no good, no reason for toleration or 
favorable construction, but censures 
according to appearances. 

In opposition to such unequal and 
partial moderation St. Paul sj^eaks 
here. He desires the moderation of a 
Christian to be full and c(miplete, to 
one like to another, whether friend or 



54 EXPLANATION OF THE EPISTLE FOR THE FOURTH SUNDAY IN ADVENT. 



foe, bearing with and exciising- every 
one, witliout respect to person or mer- 
it. For it is essentially good, and nat- 
urally mild, precisely as gold remains 
gold, Avlietlier secured by a i^ions or 
an impious individual. For the silver 
did not become ashes when Judas the 
traitor, received it. Thus, all creatures 
that are of God, are real and remain 
alike to every one. Thus, too, the 
moderation received in the Sjnrit, con- 
tinues mild, whether directed to a 
friend or an enemy, to the rich or the 
l^oor. But pale, insidious nature acts 
as if gold in the hand of St. Peter re- 
mains gold, but in the hand of Judas 
becomes, ashes. 

Thus, the moderation arising from 
our reason and nature is mild, not to 
all men, but to the rich and the great, 
to strangers and friends. Hence, it 
is false, empty, deceptive — mere dis- 
simulation, treachery, and deception 
before God. Observe, therefore, how 
impossible it is for nature to exercise 
this full, spiritual moderation, and 
how few people become conscious of 
the imperfections of that beautiful, 
transcendent moderation which they 
manifest towards some people, pre- 
suming they do right and proper by 
being immoderate toAvards others. — 
For, thus, our mean, filthy imture, 
with her beautiful reason, Avhich al- 
ways acts and decides contrary to the 
Spirit and that which is of the Si)irit, 
teaches. As St. Paul, Eom. 8, 5, 
says: '^ They that are after the liesh 
do mind the things of the flesh." 

Now, St. Paul has comin'eliended in 
these few words the wliole of a Chris- 
tianas conduct toivards Ms neighbor. 
For he that is moderate, treats every 
one right, both in regard to body and 
soul, in words and actions, bearing 
with his evils and imi)erfections. This 
then, is nothing else but love, peace, 
long-suffering, gentleness, goodness, 
meekness, and everything that be- 
longs to the fruits of the Si)irit, Gal. 
5,22. 

But, you will say : Yes, who would, 
then, be able to keep a bit of bread, 
in consequence of wicked people, who 
would al)use such equality, take eve- 
rything we have, and not allow us 
even to live on the earth ? Listei i ] i ow 



band." 
, you might well 
wicked. But there is 



beautifully St. Paul replies in the con- 
clusion of this Epistle. First, he 
says : 

" The Lord is at 

Were there no God 
thus fear the 
not only a God, but he is at hand. — 
He will neither forget nor forsake 
you ; only be moderate to all men, and 
let him care for you, how he will suj)- 
port and protect you. Has he given 
you Christ, how shall he not give you 
the necessaries for a sui)port'? He 
still has much more than any one can 
take fi-om you : you, too, have more 
already, than all the goods of this 
world, since you have Christ. Con- 
cerning this the Psalmist, Ps. 55, 22, 
speaks: '^ Cast thy burden upon the 
Lord, and he shall sustain thee 5'^ and 
1 Pet. 5, 7 : " Casting all jowv care 
upon him; for he careth for vouj" and 
Christ, Matt. C, 25 : Behokrthe lilies 
of the field, and the fowls of the air, 
&c. This is equivalent to saving : — 
^'The Lord is at hand." Then fol- 
lows 

"Be careful for notliing." 

Take no thought for yoiu^selves j 
let him care for you ; he whom j^ou 
now acknowledge, is able to care for 
you. The heathen, who knows not 
that he has a God, takes thought for 
himself Christ, Matt. G, 31, 32, says : 
''Take no thought, sa;^ing. What 
shall we eat? or. What shall we 
drink'? or. Wherewithal shall we be 
clothed ? (For after all these things 
do the Gentiles seek :) for your heav- 
enly Father knoweth that ye have 
need of all these things." Let the 
whole world, then, grasp, and deal un- 
righteously, you shall have enough ; 
you shall not die of Imnger or cold, 
unless some one shall have taken 
away your God, Avho cares for you. 
But who shall take him from you, if 
you do not let him go yourself 1 We 
haA^e no reason, therefore, to take 
thought for ourselves, since we have, 
as a father and a protector, him who 
has all things in his hand, even those 
who, with all their possessions, Avould 
rob or injure us. But we should al- 
ways rejoice in him, and be moderate 
to all men, as those who are certain 
that they shall have enough for body 



THE CONDUCT OF A CHRISTIAN TOWARDS GOD AND NEIGHBOR. 



and soiil, especially as we liave a gra- 
cious God ; — tliose who liave uot, mny 
well be concerned abont themselves. 
Our care or concern should be, not to 
be concerned indeed, and to rejoice in 
God alone, and to be mild to man. 
In regard to this the Psalmist, Ps. 37, 
25, speaks: '^ I have been young, and 
now am old ; yet have I not seen the 
righteous forsaken, nor his seed beg- 

The 



un 



es nothing , 



but digs only in the sand. 



sinks himself still deeper, and eftects 
nothing; as we daily learn from our 
OAvn experience and that of others. 

It mav be necessary to say that no 
one shoidd, therefore, come to the 
conclusion that he wll let <^ver3i:liing 
go, and rest upon God, ^yithout doing 
anything, or using any exertion, not 
even i)rayer j for any one who would 
thus act, would soon fail, and fall in- 
to care or anxietj'. We nuist strive ; 
and even for this reason much falls on 
us, Ayhicli gives us care, that we may 
be driven by it from our cares to pray- 
er; and not Avithout reason does the 
Apostle place in opposition the two 
clauses: Be careful for notliuuj^ mid 
in all things fee to God. Xothin(/ and 



ging bread.'' And Ps. 10, 1' 
Lord thinketh upon me.'' 

"But ill everything by prayer and 
supplication with thanksgiving let your 
request be made known unto God." 

Here he teaches us to cast our care 
upon God; and this is his meaning: 
Take no thought for yourselves. If, 
however, anything occurs to produce 
care or anxiety in vou, as must be the 
case, since many trials will befall jou 
on earth, act thus : Make no effort to 
evade it, let it be what it may, but 
cease your care or anxietj', turn to 
God T\'ith i^rayer and supplication, 
and entreat him to accom^dish all for 
you, that you wished to effect by your 
care. This do with thanksgiving, be- 
cause you have a God who cares for 
you, and to whom you may freely 
bring home all yonr cares. He, how- 
ever, who does not act in this Avay, 
when anything befalls him, but wisli 
ss first to measure it by his reason, 
overrule it bv his counsels, and falls 
into anxiety, plunges himself into 
deep wretchedness, and loses the joy 
and peace in God, and yet accomplish- 



■'» 
all are opposed to each other. By 
this he shows sufficiently that many 
things occur which drive us to care. 
About all these, hoAvever, we should 
not be over- anxious, but commit our- 
selves to God, and entreat him for 
what we need. 

l\ow, let us examine here how pray- 
er should be formed, and what manner 
is proper in prating. He seems to 
make i^rayer consist of four parts, 
namely, xjrayimj^ supplication^ tlianhs- 
g icing J and petitioning. Prayer is 
nothing else but the words or expres- 
sions, — as, for instance, the Lord's 
Prayer, the Psalms, and the like, — in 
which sometimes something else, be- 
sides that for which Ave petition, is 
stated. ^Supplication is enforcing and 
prayer by 



strengthening 



something^ 



as, Avhen I entreat any one for the 
sake of his father, or for the sake of 
anything that he Ioa'CS, or highly es 
teems. Thus Ave entre 
his 

his promises, through his name, as 
Solomon does, Ps. 132, 1 : " Lord,' re- 
member UaAld, and all his afflictions ;" 



t God through 
saints, through 



and Paul also, Eom. 12, 
A'ou, therefore, brethren 



1: ''I beseech 
bA' the mer- 



L, therefore, ^^x^^^x^v.^., 
cies of God f and 2 Cor. 10, 1 : '-I 
beseech you by the meekness and gen- 
tleness of Christ," &C. Petition ing, in 
to state Avhat we haA'e at heart, and 
AA'hat we desire in jn^ayer and suppli- 
cation; as in the Lord's Prayer, in 
Avhicli there are prayer and seA^en pe- 
titions. Christ, Matt. 7, 7, 8, says :■ — 
'^ Ask, and it shall be giA'enyou : seek 
and ye shall find ; knock, and it shall 
be opened unto you : for exevj one 
that asketli receiA eth ; and he that 
seeketh findeth ; and to him that 
knocketh it shall be opened." ThanJcs- 
giving is to relate the blessings re- 
ceived, and thus to strengthen oiu' 
confidence to aAvait that for which we 
pray. 

In this Avay the ])rayer becomes A'ig- 
orous, and through tsupi)licatioii nr- 
gent,but through thanksgiAing, SAveet 
and acceptable: and thus, Avith its 
strength and its sweetness, it OA'er- 
coines and recelAXS AAdiatcA^er it peti- 
tions. This manner of praying Ave see 
in the i)ractice of the Church, and of 
all the holy fathers in the Old Tc-s^ia- 



53 EXPLANATION^ OF THE EPISTLE FOR THE FOURTH SUNDAY IN ADVENT. 



ment, ^^lio always offered supplication 
and thanks in i)rayer. Tims, too, the 
Lord's Prayer begins with praise, 
thanking, and acknowledging God as 
a father, and x)resses forward to him, 
through fatherly and filial love. Its 
supplication has no equal. Hence it 
is the highest and noblest prayer un- 
der the sun. 

With these words St. Paul has 
most beautifully spiritualized the 
golden censer, and disclosed its mys- 
terj', concerning which Moses has 
written much in the Old Testament, 
how the priest should burn incense in 
the temple. For we are all priests, 
and our prayer is the censer. The 
X)riesfc is the golden vessel which sig- 
nifies the AYords in i)rayer, which are 
dear and precious j as, the words in 
the Lord's Prayer, the psalms, and 
other x^i'^yers. For in the entire 
Scrix)ture, the vessel is taken for the 
words, because in and with the words, 
the sense is comprehended, presented, 
and received ; precisely as in the ves- 
sel, the wine, the water, the coals, and 
whatever else, are contained. Thus 
too, l3y the golden cup in Babylon, 
Eev. 17, 4, human doctrine is under- 
stood, and by the cup, in which the 
blood of Christ is, the Gospel. 

But the fire coals are the thanks- 
giving and enumerating of the bene- 
fits in prayer j for, that the coals sig- 
nify benefits, Paul, Kom. 12, 20, indi- 
cates, where he quotes the declara- 
tion of Solomon, Prov. 25, 22 : " If 
thine enemy hunger, feed him : if he 
thirst, give him drink : for in so do- 
ing, thou shalt heap coals of fire on 
his head." Tliey are, however, fiery 
and burning coals; for the benefits 
overcome and enkindle the heart most 
powerfully. But in the law it was 
forbidden to take fire coals from any 
other place, but the altar 5 that is, in 
lirayer we must not refer to our works 
ami merits, like the Pharisee did in 
the Gospel, Luke 18, 11, but receive 
the benefits in Christ. He is our al- 
tar, upon whom we are offered ; o]i 
this benefit we must render thanks, 
and in it pray; as St. Paul, Col. 3: 17, 
says : ''Do all in the name of the Lord 
Jesus, giviug thanks to God and the 
Father bv him." For he can allow 



nothing else, as he shows. Lev. 10: 1, 
where [it is said] the sons of Aaron, 
Nadab and Abihu, were burnt before 
the altar, because they took coals for 
the censer from another place, than 
the altar. 

The petition is the volume of smoke, 
as the incense or the thyme, which is 
laid thereon, and which completes the 
prayer. The declaration of St. Paul, 
'' Let your request be made known 
unto God," is made in vievf and ex- 
planation of the smoke of the censer ; 
as if he should say : If you wish to 
offer incense as a sweet savor before 
God, let your petition be made known 
through supplication and thanksgiv- 
ing ; this is the right, the sweet 
smoke or fume, which is recognized 
and rises up before Gocl, like a small 
taper and a straight rod ; precisely as 
the natural smoke rises up from the 
incensory. Such a prayer penetrates 
through "heaven. For the gratitude and 
benefit induce us to pray freely and 
forcibly, as well as with ease, pleasure, 
and delight ; like the coals of fire make 
the smoke strong' ; otherwise the 



prayer is cold, 



sluggish, 



and heavy. 



especially if the heat be not first en- 
kindled with the coals of benefits. 

But liow vshall our i)rayer be made 
known to God when it is not only 
known to him before we begin ; but 
he himself also comes to us first, and 
induces us to pray "? Answer: St. 
Paul makes this statement for the 
purpose of teachiug how a real, true 
prayer should he; nair.ely, that it 
should not be made in ^ain or on a 
venture, like those do, who care not 
whether God hears them or not, ever 
uncertain, yea, rather thinking they 
will not be heard. This, howe^'er, is 
neither i^raying nor petitioning, but 
tempting and mocking God. For if 
any one should entreat me for a pen- 
ny, and did not believe or think that 
I would give it to him, I would not be 
disposed to hear him, but would come 
to the conclusion that he was either 
or else was not in earn- 
less will God hear 
sucii blare ? For a i)rayer shoidd be 
made known to God; that is, we 
should not doubt that God hears us, 
and that our prayer readies him, and 



mocking me, 
est ; how much 



THE CO^'DUCT OF A CHRISTIAN TOWARDS GOD A^sD jN'ElGHBOR. ^t 



that our request sliail assuredly be 
graiited. For if we do not believe 
tliat God liears owy prayer, or tliat it 
reaches him^ it will undoubtedly not 
reach him. As we beliere, so it will 
be. 

The rising smoke is, therefore, noth- 
ing else but the faith in prayer, Avhen 
we believe that it reaches him and is 
heard. With these words St. Paul 
touches that which is often alleged 
in the Psalms: '"My cry comes be- 
fore him, even into his ears, Ps. 18, G : 
again, Ps. 141, 2 : '^ Let my i>rayer be 
set forth before thee," &c. Eelative 
to this, Christ, Matt. 31, 29, and Mark 
11, 21, says : '' AH things, whatsoev- 
er ye shall ask in prayer, believing, 
ye shaU receive ;" and James 1, : 
'^ But let him ask in faith, nothing- 
wavering, for he that wavereth, let 
him not think that he shall receive 
anything from the Lord.'' 

It is easy, therefore, to perceive 
that the bawling in the institutions 
and cloisters in all the world, is mere 
mockerj' and temptation of God. For 
such i^rayer indeed is well known to 
men, for those who offer it, continual- 
ly exclaim, cry out, and blare ; but to 
God it is unknown ; it reaches him 
not, because they themselves do not 
believe, or are not certain, that it 
reaches him. As they believe, so it 
is ; so that it is time indeed for this 
mocking and tempting of God to be 
rejected at once, and to extermi- 
nate such mock-houses, as Amos calls 
them, ch. 7. O, if we Avould observe 
the true manner of praying, what 
could we not accomplish ? But now 
we pray much, and have nothing 5 
for oiu' prayers never reach God. Wo 
to unbelief and distrust. 

"And the peace of God, wbicli passetli 
all understanding, shall keep your hearts 
and minds through Christ Jesus." 

Behold, how orderly and beautiful- 
ly St. Paul teaches a*^ Christian. He 
should first rejoice in God through 
faith, and then manifes't moderation 
and kindness to men. But should he 
say : How can I i He answers : The 
Lord is at hand ; but liow, if I am 
persecuted aud robbed ? He says : 
Be carefid for nothing, pray God, and 
let him care ; yes, meanwhile, I shall 



become weary and desolate ? l^ot so : 
The peace of God shall keep you. Let 
us now take this into consideration. 

B3' the phrase, the peace of God, we 
must understand, not that peace, in 
which God himself dwells calmly and 
contentedly, but that j^^ace ivMch he 
produces in ourhearts, and which mal'es 
vs contented, precisely as that which 
we speak, hear, and believe from God, 
is stjded the Word. It is the gift of 
God, and hence it is styled the ^^e^^^ce of 
God, because it effects peace with him, 
even if we have displeasure with men. 

This jJ^ace transcends all mind, rea- 
son, and understanding. By this we 
must not understand that it cannot 
be felt or experienced by any one. 
For, if we are to have peace with 
God, we must feel it in our hearts and 
consciences. How else could our 
hearts and minds be preserved through 
him! The difference between this 
peace and that which reason compre- 
hends, will be understood by the fol- 
lowing illustration : Those who do 
not know how to tlee to God in prayer, 
proceed, when tribulation and adver- 
sity overtake them, and v\dien they 
are filled Avith care or anxiety, to 
seek peace, but it is only that which 
reason apprehends and obtains. But 
reason knows of no peace except that 
vrhich exists after the evil- shall have 
been removed. This peace does not 
transcend reason, but it is compatible 
with it. Hence they rage and strive 
according to their reason, until they 
obtain this peace by the reuioval of 
the evil, by force or fraud. But those 
who rejoice in God, are satisfied when 
they have peace with God. They 
calmly endure tribulation ; they do 
not desire that peace which reason 
dictates ; namely, the removal of the 
evil ; but they stand firm, and await 
internal strength through faith ; they 
enquire not whether the evil Avill be 
of short, long, temporal, or eternal 
duration; they give themselves no 
anxiety or concern about its termina- 
tion ; they always leave this matter 
to the regulation of God; they are 
not anxious to know when, how, 
Avhere, or by whom it will be termi- 
nated. God, therefore, in return af- 
fords them grace, and removes their 



58 



EXPLANATION OF THE EPISTLE FOR CHRISTMAS DAY. 



evils with advantages so great as to 
exceed all their expectations and de- 
sires. 

Behold, this is the peace of the 
cross, the peace of God, the peace of 
the conscience, the Christian peace, 
which makes ns, even externally, 
calm, and satisfied with every one, 
and unwilling to disturb any one. For 
reason cannot comprehend how Ave 
can have pleasure in crosses, and 
l)eace in disquietude, nor can it accom- 
plish this. It is the work of God, 
Avhich no one can know, hut him 
who has exi)erienced it. In regard to 
this it is said above, in the Epistle 
for the second Sunday : ''The God of 
hoi)e fill you with all joy and peace in 
believing.'' What he there calls peace 
infaith^ he calls here j^erfce of God. 

In this way, St. Paul indicates that 
for him who rejoices in Godj and leads 
a moderate life, the devil will raise up 
a cross, to drive and turn his heart 
away from this course of conduct. He 
should, therefore, be well fortified, so 
as to rest his x>eace where the devil 
cannot reach it, namel}^, in God 5 he 
must not be anxious about getting 
rid of what the devil has forced ui:)on 
him, but he must suffer him to exer- 
cise his wantonness, till God himself 
comes and exterminates it. Thus his 
heart, mind, and affection Avill be kept 
and preserved in x)eace. For even his 
patience could not long endure, if his 
heart did not exist above itself in a 
higher peace, satisfied that it has 
peace with God. 

By the words heart and mind here, 
we must not understand the natural 
will and understanding, but, as Paul 
himself explains it, the heart and 
mind in Christ Jesus 5 that is the will 
and understanding which Ave haA^e 
and bear in Christ, of Christ, and un- 
der Christ. This is the faith and loA'e 
Avith all their operations, according to 
their dispositions and inclinations to- 
Avards God and man. This is nothing 
else but a disposition to trust andloA^e 
God from the heart, and to feel dis- 
l)Osed from the lieart and mind to 
serA^e God and man, in CA^ery respect 
and as fiir as possible. Such a heart 
and mind the devil seeks to avert AAith 
fear, terror, death, and CA^ery species 



of misfortunes, and to set up for it hu- 
]nan dcAices, to induce it to seek con- 
solation and help in itself and in man, 
and thus it falls from God upon its 
own care. 

^N'oAV, in a Avord, this Epistle is a 
lesson of Christian Ufe towards God 
and man, teaclmig us, reallj', to let 
God be everything to us, and our- 
selA'CS eA^erything to all men ; to be to 
men, as God is to us, to receive from 
God, and to give to men : this is the 
sum and substance, /crvY/i and love. 



^#< 



CHEISTMAS-DAY.* 



EPISTLE, TIT. 2, 11-15. 

For the grace of Cod that brlngeth sal- 
vation hath appeared to all men. 

Teaching us, that denying ungodliness, 
and wordly lusts, we should live soberly, 
righteously, and godly, in this present 
world ; 

Looking for that blessed hope, and the 
glorious appearing of the great Ccod, and 
our Savior Jesus Christ ; 

Who gave himself for us, that he might 
redeem us from all iniquity, and purify 
unto himself a peculiar people, zealous 
of good works. 

These things speak, and exhort, and 
rebuke with all authority. Let no man 
despise thee. 



-Jr'-^ 



fin the first place, St. Paul teaches 
in this Epistle what Titus and CA'cry 

* At the mass on Christmas night. 

t It is written in the book of Nehemiah, ch. 
4, that when they were rebuilding Jerusalem, 
they wrought with one hand, and with the other 
they held the sword, on account of the enemy 
who wished to hinder the building. This St. 
Paul, Tit. 1, 9, explains thus, that a bishop, 
pastor, or a preacher, should be mighty in the 
Holy Scripture to teach and admonish, as well 
as to resist the gainsayers. Thus we should 
use the AVord of God in a two-fold maimer, as 
bread and as a weapon, in feeding and in resist- 
ing, in times of peace and of war; and thus 
with one hand we should build, improve, teach, 
feed all Christendom, and with the other, make 
opposition to the devil, the heretics, the world. 
For where there is no defence, the devil will 
soon destroy the pasture, to which he is so bit- 
terly opposed. We shall, therefore, (if God 
grant grace.) handle the Gospel in this manner, 
not only for the purpose of feeding our souls on 
it, but also to learn to put it on as armor, and 
with it to fight against all enemies, so that we 
may be provided with pasture and waapons. 



OF THE APPEAEINa OF THE GRACE OF GOD IN CHRIST JESUS. 



50 



l)reaclier slioukl preacli to tlie people, 
namely, Christ, aud notliiiig else, so 
that the people may know what Christ 
is, why he came, and what blessings 
he accomplished forns, saying : '' The 
grace of God hath appeared," &c., that 
is, it is n-ianifest and clear. How was 
this accomplished ? Throngh the Apos- 
tles and their j)reaching, it was pro- 
claimed in all the world. For i)reYi- 
oiis to the resnrrection of Christ, it 
was still concealed, and Christ dwell- 
ing in the Jewish country only, was 
not 5'et glorified. But after his ascen- 
sion, he gave the Holy Spirit, con- 
cerning wliom he has said before, John 
16, 13 : The spirit of truth, whom I 
will send, shall glorify me. 

iSTow this is the meaning of the 
Apostle: Christ came not for the 
X)uri)ose of dwelling here on earth 
simi^ly for his own advantage, but for 
our good. He therefore x)ermittedliis 
goodness and grace, not to remain and 
continue with and in himself, but, af- 
ter his ascension, to be i>roclaimed, 
preached, and spoken publicly in all 
tlie world, before everybody 5 nor did 
he permit such revelation and procla- 
mation to be made, simply as such, 
and only as a rumor or report, but to 
bring fruit in us. For it is a 
revelation and proclaniation, teaching 
us to deny, refuse, and reject all that 
is ungodly, and all earthly, worldly 
lusts or desires, and thus hencefortli 
to lead a sober, righteous, and godly 
life. 

By the declaration, ^' The saving 
grace of God hath appeared," &c., he 
condemns the favors of the world and 
of men, as pernicious, condemnable, 
and ineffectual, and wishes to incite 
in us a desire for divine favor and 
grace, teaching us to contemn human 
favor and grace. For he that desires 
to have the grace and favor of God, 
must consider all other graces and fa- 
vors, as he says. Matt. 10, 22 : '^ Ye 
shall be hated of all men for mv name's 
sakef* and Paul, Gal. 1, 10: ^' If I 
yet pleased men, I should not be the 
servant of Christ." Therefore, where 
the saving grace of (lod appea ls and 

* A. AndPs. 5,3- God has destroyed tlie 
bones of those who desire to please mep. 
Luther's Works, 7r Bd. 



is proclaimed, there the pernicious 
grace of men nmst be passed in si- 
lence and obscuritv ; and he that wish- 
es to perceive and taste the former, 
must reject and forget the latter. 

He says it has appeared or is pro- 
claimed to all men ; for Christ, Mark 
16, 15, commanded the Gospel to be 
preached to all creatures in all the 
world; and in many places,' and es- 
pecially in Col. 1, 23, Paul also says : 
"The gospel, which ye have heard 
* * was preached to every creature 
which is under heaven :" that is, it is 
preached i)ublicly, so that all crea- 
tures, much more all men, might have 
heard it. For in the first place Christ 
preached only in the Jewish country, 
and the Holy Scripture was confined 
to the Jews J as the 2d ver. of the 
76th Ps. and 19th ver. of the 147th 
Ps. say. But afterwards it was left 
free, not being confined to any partic- 
ular place, as the 4tli ver. of the 19th 
Ps. says: "Their line is gone out 
throug-h all the earth, and their words 
to the end of the world." This is said 
in regard to the Apostles. 

You may say, however : Surely this 
did not occur in the time of the Apos- 
tles. For Germany was converted 
nearly eight hundred years after the 
Apostolic age: and now, recently 
many islands and countries are dis- 
covered, in wliich nothing of this grace 
had appeared until in the fifteenth 
century. Answer : the Apostle speaks 
concerning the character of the Gos- 
pel ; for it is a sermon so commenced 
and ordained as to go into all the 
Avorld, and at the time of the Apostles it 
had already gone into the greatest and 
best part of "the world. Before this, 
however, no sermon of such character 
was commenced or ordained. For the 
law of Moses was confined to tlie 
Jewish nation alone. Therefore, since 
this Avas accomplished for the most 
part, and must be comj)leted, as is 
still the case, the Scripture speaks of 
it, as if it had already been- accom- 
plished. 

For there is a ]uanner of speaking- 
employed in the Scriptures, called 
synecdoche, which is very common, 
tiiat is, Avlien the whole of a thing is 
sx)oken of, and only a part is meant ; 



GO 



EXPLANATION OF THE EPISTLE FOR CIIEISTMAS DAY. 



as Christ is saicL to liave laid in tlie 
grave tliree days and three nights, 
Avhen at the same time he was there 
only one day, two nights, and two 
parts of tAYO days. Thus, Matt. 23, 
23, 37, it is said, Jerusalem stoned the 
prophets, yet a great portion of its 
inhabitants were pious. Thus too, it 
is said, the ecclesiastics are ayaricious, 
still there are many x>ious persons 
among them. This manner of speak- 
ing is very common in all languages, 
and especial^ in the Holy Scripture. 

Thus the Gospel was preached at 
that time to all creatures 5 for it is a 
sermon, designed, introduced, and or- 
dained to reach all creatures. In this 
way a prince might say, having dis- 
X)atched a message at his residence, 
and it having entered upon the way, 
the message is gone to the place or 
individual, for which it was designed, 
even if it had not already reached the 
point. Thus too God lets his Gospel 
go forth to all creatures, even if it has 
not already entirely reached all. — 
Hence the prophet, Ps. 18, 5, said: 
^^ Their voice is gone forth into all the 
world f he does not say that it has 
already reached all the world ; but it 
is on the way, going out ijito all the 
AYorld. Thus too Paul means, it is 
preached, and made manifest without 
intermission to all men ; it is already 
on the way, and is already accom- 
plished, although not completed. 

This appearing of grace teaches us 
two points, as St. Paul says here; 
'^Denying ungodliness and worldly 
lusts." TJiese Ave must explain. The 
little A'f ord ImjnefaSj Avhich the Apostle 
styles in the Greek, Aselna, and in the 
Hebrew it is Eesa, I cannot render by 
a single word in the German. I have, 
therefore rendered it, ivngccttlicli Wc- 
seUj luujodliness. The Latin and Greek 
terms do not fully exi)ress the Hebrew. 
For Eesa is properly the sin of not 
honoring God ; that is, of ]iot believ- 
ing, trusting, fearing him, of not sur- 
rendering to him, of not submitting 
to his proAidence, and of not recogniz- 
ing him as God. In this sin, gross, 
outAvard sinners are deeply imi)licated 
indeed; but much more deeply are 
the Avise, sainted, learned, ecclesias- 
tics, aaIio, relying upon their Avorks, 



seem to themselves and in the eyes 
of the AA^orld, to be pious. In a AA^ord, 
all who do not giA e themseh'es OA'er 
to the pure goodness and grace of 
God, and lixe accordingly, are all Im- 
pilj ungodly, CA^en if on account of 
their great holiness they coidd raise 
the dead, or AA^ere full of continence 
and all Adrtues. It would seem i^roj)- 
er to call them graceless or faith- 
less persons. HoAvcA^er, I shall call 
them inujodlij. Therefore Paul says 
the saving grace has appeared to 
graceless persons, so that they may 
become rich in grace and rich in God ; 
that is, that they may believe, trust, 
fear, honor, loA^e, and praise him, and 
thus change ungodliness into godli- 
ness. 

For v\dmt Avould it profit for the sav- 
ing grace of God to appear, if AA'e 
should attempt, through something 
else to become pious, or to lead godly 
liA^es, Avhen St. Paul says here, it was 
rcA^ealed and proclaimed in order that 
we might deny ungodliness, and 
henceforth liA^e piously, not through 
or of oiu^selA^es, but through it ! So 
one, therefore, more disparages this 
grace, and more gainsays its appear- 
ing, than do h;^^>ocrites and ungodly 
saints, Avho are unwilling to regard 
their oavu works as nugatory, sinful, 
and reprehensible, still discoA^ering 
much good in themselves, and, accord- 
ing to their oaaqi good meaning, as 
they imagine, deserAC, AA'ithout grace, 
great merit. God, hoAATver, regards 
no AA^ork as good, — nor is it really 
good, — unless he produces it in us 
himself, through his grace. In order, 
therefore, that he may Avork inany of 
these in us all, and that our efforts or 
AA'orks may cease, he manifested his 
saA^ing grace to all men. 

Now, the first great CAil of all ]nen, 
is their godlessness, impiety, and 
gracelessness. In this is comiu-ehend- 
ed first the faithless heart, and then 
all the thoughts, Avords, works, and 
the AAliole course of conduct, accom- 
plished in and through this faithless 
heart. The indiAadual left to himself, 
lives and acts only according to his 
natural abilities and reason, and in 
these he is sometimes so beautiful and 
brilliant as to out-shine the real sanits. 



OF THE APPEARING OF THE GRACE OF GOD IN CHRIST JeSUS. 



Gl 



But ill this lie seeks simply liis own 
interest, unable to live and act to tlie 
honor of God, even if lie does secure 
more praise and gloiy in this direc- 
tion, than the real saints, ahout whom 
the Scripture frequently speaks. — 
For this godless, graceless conduct is 
an evil so great, so extensive, and so 
deeply suhtile as to prevent those who 
walk in it from ever being able to per- 
ceive or believe it, even Avhen it is 
presented to them. The Prophet, Ps. 
32, 2, calls it, not a reasonable, world- 
ly, fleshly, but a si)iritual deception, 
which deceives not only the reason, 
but also the spirit of man. 

In short, it must be believed rather 
than felt. For if God permitted his 
grace to be made manifest to all men, 
so that they might deny ungodliness, 
we must believe him to be that being 
who knows our hearts better than we 
do, and Ave must confess that, were 
our deeds not impious and reprehen- 
sible, he would not have permitted his 
grace to be proclaimed to ameliorate 
us. A i)ersoii who would adminis- 
ter medicine to an individual who is 
not sick, would be regarded as a fool; 
God must, therefore, be regarded as 
a fool, by those who, according to 
their good meaning and feeling, are 
unwilling to believe that all their 
deeds are godless and condemnable, 
and that his saving grace is necessa- 
ry. This is terrible. He therefore 
says, Matt. 21, 32, that the chief 
Ijriests, doctors, and ecclesiastics, 
(elders) did not believe John, the 
Baptist, who called on them to re- 
pent ; they would knoAv of no sin. — 
All the Prophets Avere killed because 
they accused the peoiDle of this sin ; 
no one hoAVCA- er belicA^ed them ; not 
one thought that such sins aa ere in him- 
self. They judged according to their 
feelings and thoughts and works, not 
according to God's word and counsel, 
which he deliA^ered through the Proph 
ets. 

St. Paul, therefore, employs a Aery 
forcible term here, in Greek, paedeuu- 
sciy which means to instruct, like we 
instruct children in the beginning, in 
regard to what they never heard or 
knew before. They regulate them- 
seh^es, not according to their reason. 



but according to the v/ord and in- 
struction of the father. WhatcA^er 
he represents to them as useful or in- 
jurious, they so regard, and belieA^e 
and folloAV him. But for the intelli- 
gent and great Ave assign some cause, 
Avhich they may comprehend Avith 
their reason, why a thing is useful or 
useless. Such children the saA^ing 
grace of God desires as scholars, so 
that, if they cannot imagine, they 
may still belicA^e, that their deeds are 
godless and reprehensible, and thus 
receiA'e this grace, and follow it. — 
Christ, therefore, Avell says, Matt. 18, 
3: ^' Except ye be couA^erted, and be- 
come as little children, ye shall not 
enter into the kingdom of heaA^en." — 
And Isaiah, 7, 9 ; "If ye aa ill not be- 
licA^e, surely ye shall not be estab- 
lished." Thus the diA'ine, saA^ng grace 
has appeared not only to help us, but 
also to teach us to know that Ave need 
it, since by its appearance it indicates 
that all our works are ungodly, grace- 
less, and condemned. Hence the 
Psahnist, Ps. 119, 7, so ferA^ently en- 
treats God to teach him his judgments, 
laws, and commands, so that he might 
not follow after his oami opinions and 
feelings, as God forbade. Dent. 12, 8: 
" Ye shall not do * * CA^ery man 
whatsocA^er is right in his own eyes." 
The other CA^il in man he calls ivorld- 
hj lusts. In these are comprehended 
all disorderly conduct, which an indi- 
Aidual i^erforms towards himself and 
his neighbor; like the first, ungodli- 
ness, comprehends all disorders to- 
wards God. ObserA'e, howCA^er, how 
judiciously the Avords lusts j icorldly^ 
are arranged. He calls them Avoiid- 
ly, for the imrpose of including all 
evil lusts, whether of goods, luxuries, 
honor, faA^ors, and all that belongs to 
the world, in which a person may 
commit sin aa ith his lusts. He does 
not say, howcA^er, that we must deny 
worldly goods, or their use. These 
are good, and the creatures of God. — 
We must aA^ail ourselves of their use 
in eating, drinking, clothing, and oth- 
er necessaries of life. None of these 
are forbidden. Only the lusts after 
these, the undue attachment and craA'- 
ing, are forbidden. These we must 
deny. For these lead us into all sins 



G2 



EXPLAIs'ATION OF THE EPISTLE FOU CHRISTMAS DAY. 



against ourselves and our neiglibors. 
By tills, tlie conduct of godless hyp- 
ocrites, — ^ayIio, altliougli tliey may be 
clad in sheep's clothing, and some- 
times resist an evil deed, through fear 
or shame, or the punishment of hell, 
are still filled with evil desires for 
wealth, honor, and power, — is also con- 
demned. Ko. person loves life more 
dearly, fears death more terribly, and 
desires more ardently to remain here 
in this world, than they do ; and yet 
they do not recognize these worldly 
lusts, in which they are drowned, per- 
forming many works in vain. It is 
not enough to put away only Avorldly 
works or words, worldly desires or 
lusts must be removed, so that we 
may use this life and all that belongs 
to it, without placing our affections 
on it, with a view to the future life j 
as follows in this Epistle : ^'Looking 
f^yj, * # fiiQ glorious appearing of,'' 

&c. 

But here we perceive that the grace 
of God reveals the fact, that all men 
are full of worldly lusts, although 
some may conceal it by their hypoc- 
risy. Were any one not subject to 
such desires, there could be no neces- 
sity for a revelation of this grace, or 
for its being salutary, or for its mani- 
festation to all men, or for its show- 
ing that such lusts must be put off. — 
For whoever is not subject to such 
lusts, has no need to put them off 5 
nor has this declaration of Paul any 
reference to him ; neither can he be a 
human being, and hence he has no 
necessity for this grace, or its niani- 
'festatioii. What must he be? Without 
doubt, a devil, eternally condemned 
with all his holiness and purity. If, 
however, they could hide all their 
worldly lusts, they cannot conceal the 
fact that they ardently desire to con- 
tinue in this life, and that they are 
unwilling to die. By this they show 
how graceless they are, and that aU 
their works are ungodly and worldly ; 
and yet they do not perceive their 
graceless, perilous infirmity. 

He also says : We must deny or re- 
nounce. By this he rejects many fool- 
ish means, devised by men, in order 
to become pious. For some run into 
the wilderness, some into cloisters, 



and others separate themselves from 
society, presuming b}^ bodily flight to 
run away from ungodliness and world- 
ly lusts 5 and others again resort to 
tortures and injuries of their bodies, 
by imposing, beyond their natural 
abilities to endure, upon themselves 
hunger, thirst, wakefulness, labor, and 
uncomfortable apparel. Yes, if un- 
godliness and worldly lusts were 
painted uj)on the wall of the house, 
you might run out of it 5 or if they 
were knit in a red coat, you might 
pull it off, and put on a grey one ; or 
if they grew in your hair, you might 
have it shaved off', and go with a bald 
pate ; or if they were baked in the 
bread, you might eat roots instead of 
bread. But since they inhere in your 
lieart, and occupy you through and 
through, Avhere Avill you run, so as 
not to carr>^ them with you ? What 
will you put on, so as not to be under 
it? What will you eat and drink, 
without being i)resent with it ? In a 
word : T\^at will you do without being- 
there yourself, as you are in yourself ? 
Beloved man, the great enticement is 
in you, and you must first run and 
fly away from yourself, as James 1, 
14," says : '^ But every man is tempted, 
when he is drawn away of his own 
lusts, and enticed." 

The design of the Ai)ostle, there- 
fore, is not for us simply to flee from 
the external causes which lead to sin, 
but as St. Paul says here, to deny 
fJiem, so that the lusts or desires 
whicli are in us may be mortified. — 
Then no external enticement can in- 
jure us. This is fleeing properly. If 
these are not mortified, fleeing from 
external enticement will avail noth- 
ing. Yes, Ave must remain in the 
midst of enticement, and there learn 
through grace to deny lusts and un- 
godliness, as it is said Ps. 110, 2 : 
'^ Eule thou," or apply thyself ^' in 
the midst of thine enemies." Conflict, 
not fleeing, energy, not rest, must 
prevail here, if Ave are to win the 
crown. 

We read of an old father Avho, be- 
ing unable to continue in a cloister, 
because he could not endure the en- 
ticement, concluded to go into the 
AYiklerness to serve God in peace. — 



OP THE APPEAEI^'G OF THE GEACE OF GOD IX CHRIST JESUS. 



61 



^o^Y ^'liiLst lie was tliere, his little 
jug of water tiu^iied over ; lie set it nj) 
again, but it tiu^ned over a second 
time. He tlien became enraged, and 
daslied it to pieces. He tlien conclud- 
ed in liiniself, saying, beliold, I can- 
not have peace by myself alone ; I 
2)erceive that the defect is in me. — 
He then returned to the cloister, sub- 
mitting to the sufferings of entice- 
ment, and teaching from that time on, 
that vre must triumph, not by fleeing 
from, but by den;sing worldly lusts. 

He indicates, moreover, how we 
slioidd hve after we have denied un- 
godhness and worldly lusts, saying, 
that '• we should hve soberly, right- 
eously, and godly, in this present 
world." AATiat an excellent, general 
rule and life, suited and adapted to 
all conditions, he here designates. — 
He gives no occasion for sects, intro- 
ducing no difference among men, like 
human doctiines do. He first intro- 
duces sohernesSj in which he includes 
all that relates to man, in regard to 
how he shoidd act towards himself. — 
This consists in subduing his ovm 
body, and in keeping it under good 
discipline. Our text, in all respects, 
calls that soherness which St. Paul 
calls sophron in Greek^ which implies 
]iot only soberness, but temperance in 
the entire conduct of the body or flesh; 
as for instance, in 



eatmg. 



(Mnking, 



sleeping, apparel, talking, mien, 
and gestures, — which is called an hon- 
orable life, and good breeding. A 
person thus acting, knows how to con- 
duct himself in all these particulars 
temperately, soberly, and vigorously, 
so as not to lead a wild, shameless, 
loose, disorderly life, in eating, di-ink- 
ing, sleeping, talking, mien, and 
gestures. Thus, too, he says in the 
4th verse ; that the aged Avomen 
shouUl " teach the young women to 
T)e sober" and blameless. 

It is true, excessive eating i|Qd 
drinking verj^ greatly imj^ede and ob- 
struct oiu^ efforts to lead an honorable 
life. Temperance, on the other hand, 
contributes much to enable us to ac- 
comi^lish it. For as soon as a person 
indidges his appetite to excess, he 
cannot fidly control himself; his five 
senses become wild and intractable. — 



Exi)erience teaches us that, Avhen the 
stomach is fidl of meat and drink, the 
mouth is full of words, the ears of lust 
to hear, the eyes of hist to see, the 
whole system becomes indolent, drow- 
sy and didl, or too wild and dissolute, 
and all the members soon over-leap 
the bounds of reason and propriety, 
until there is neither discipline nor 
moderation left. The vrord in our text, 
therefore, is not so imj)roperly Laten- 
ized sohrius, soberness. For also in 
the Greek language, the words Asotos 
and sopliron are opposed to each oth- 
er, hke VccUerei and ^Iceszif/Jxeif, drunk- 
enness and soberness, in the German. 
When we examine the A^ord in Latin, 
we find that sohrius, soberness, does 
not mean, that an indi^-idual has 
neither ate nor ch^ank anything for 
breakfast; but sohrius and ehrius 
stand in opposition to each other, like 
Tninlienheit oder VoeUerei and i^iicli- 
terl'eit^ di^unkenness or ebriety and so- 
berness, in tlie German. VTe Ger- 
mans also call the indiA-idflal nnclitern^ 
sober, who is not drunken or intoxica- 
ted, but has full control over himself, 
although he has eaten and di^ank. 

Xow you perceive what kind of 
good works the A^iostle teaches. He 
does not require us to make iiilgrim- 
ages ; neither does he forbid particu- 
lar kinds of diet, nor does he teach us 
to wear a particular kind of clothing, 
or to fast on certain days, like those 
do, who by human laws separate or 
exclude themselves, basing their si)ir- 
itual, good life on the dissimulation 
of their clothing, diet, hair, and sea- 
sons, and desiiing to become iiioiis 
by not going in the ordinary style, in 
gard to their clothing, situations, 
et, seasons, and gestures. They 
have an approin^iate name in the Gos- 
pel, Fharisaei, which means, excluded 
or separated, and whom the prophet, 
Ps. 80, 14, cixWs 2Ionios, which implies 
a singular i)erson, and that is called a 
wild hog, which goes alone and sin- 
gularly. We shall also hereafter call 
them singular, so that they may be 
known. But they destroy in a dread- 
ful manner the vineyard of God, of 
which the Psalmist comi^lains. For 
such Pharisees and singailar persons 
make a great show with their tradi- 



i 



64 



EXPLANATION OF THE EPISTLE FOR CIIEISTMAS DAY. 



tions, smgiilarly cliosen garments, 
meats, days, and gestnres, and easily 
draw tlie multitude away from the 
common walks to their ways, so that, 
as Christ says, e^en the elect can 
scarcely resist. 

Let us learn, then, from St. Paul 
here, that no meats, no drinks, no col- 
ors, no clothing, no days, no gestures, 
are forbidden or appointed, but all 
these things are free for every one, to 
be used in soberness and moderation. 
These things are not forbidden, as al- 
ready stated ; it is only the disorder, 
the excess, the abuse, that is prohib- 
ited. But where there is a separa- 
tion or exclusion of meats, clothing, 
places, days, there you will certainly 
find human laws, not eYangehcal 
Christian doctrine and liberty; but 
dissimulation and hypocrisy must be 
the ultimate result, without sober- 
ness and moderation. Use all things, 
therefore, that are upon the earth, 
when and where you please, thanking 
God, as Paul teaches; only guard 
against excess, disorder, misuse, or 
licentiousness, relative to them, and 
you will be in the right way. Do not 
I)ermit yourself to be misled by the 
fact that the holy fathers estab- 
lished orders and sects, used certain 
meats and clothing, and acted thus 
and so. They did not do this in order 
to single out themselves above oth- 
ers — otherwise they were unholy — but 
they preferred to pursue this course, 
and exercise their moderation in so 
doing. Exercise your moderation al- 
so in whater\^er you think i)roper, and 
maintain your freedom. Do not con- 
fine yourself to manners and modes as 
if they were right ways and j)ious life. 
For if you do, you will be singulnfr, 
and deprived of the community of 
saints. Diligently guard against this. 
We must fast, we must watch, we 
must labor, we must wear inferior 
clothing, &c. But do this when you 
think your body needs subduing 
and moderation. Do not set aj)art 
specified days or places for this pur- 
pose, but do it on whatever day ne- 
cessity and moderation require it. — 
This then, is fasting j)roperly, and you 
will fast every day, denying worldly 
lusts. Thus teaches the Gosi)el, and 



those who thus act, are the people of 
the 'Ne^Y Testament. 

In the second place, we shoidd be 
righteous in our lives. jSTo work, how- 
ever, or time is appointed and singled 
out here. The ways of God are left 
free and universal. Everything is left 
free to the super\dsion of each one to 
do right, when, where, and to whom 
it may be necessary. For by this St. 
Paul teaches how we should conduct 
ourselves towards our neighbor. — ^ 
To him righteousness is due from us, 
which consists in doing to him, as we 
would wish him to do to us, and in 
granting to him what we wish him to 
grant to us ; that is, we should do him 
no harm or injury, in regard to his 
body, wife, children, friends, i)osses- 
sions, honor, and all that belongs 
to him. We should, moreover, aid 
him and stand by him, wherever we 
see that he needs our assistance, with 
our bodies, property, honor, and all 
that belongs to us. For righteous- 
ness consists in rendering to each one 
whatever is due to him. O, what a little 
word this is, to comprehend so much. 
O, how few, who otherwise live proper- 
ly, walk in this way of righteousness. 
We do everything else, but that which 
saving grace reveals, and directs us to 
do. 

The word neighbor must be so con- 
strued as to include even our enemy. 
But this way is entirely gro^vn over, 
much more so than the way of mode- 
ration. This too is almost entirely de- 
vastated and untrodden, in conse- 
quence of the introduction of certain 
meats,clothing, gestures, ostentations, 
which have been so sui)erabundantly 
and more than profusely insinuated ; 
and yet Ave ape after and make fools 
of ourselves Avith rosaries, with eccle- 
siastical and feudal institutions, with 
hearing of masses, with festivals, and 
our own self-demised works, concern- 
ii^ which there is no divine command. 
O, Lord God, how wide hell has 
opened her mouth, as Isaiah, 5, 14, 
says : and how narrow has the gate 
of heaven become, in consequence of 
the accursed doctrines and devices of 
these singular and Pharisaical persons. 
The prophets are painters, uncon- 
sciously indicatmg the present state 



t^ 



is-il 



M. LUTHER'S CHURCH -POSTIL, 



SER]MOiSrS OlST" THE EPISTLES. 



VOL. I.] 



TITUS II, 11-15, 



[NO. 3. 



of things, 
dragon's moutli, 



They represent hell hy a 
Tvide open, and the 
door to heaven as closed. O, the 
wretchedness of the i)icture ! 

It is not necessary, therefore, for 
yon to make inquiry relative to Avhat 
you should do externally. Look to 
your neighbor 5 there you vrill find 
enough to do, even if you have a 
thousand kind offices to render. On- 
ly do not suffer yourself to be misled 5 
think not that you will go to heaven 
by praying and attending church, or 



by the influence of 
monuments, whilst 



institutions and 
you are i:>assing 
yoiu" neighbor. If you pass him. in 
this life, he will lie in your way in that 
Avhich is to come, so that you must 
pass by the door of heaven, like the 
rich man who left Lazarus 
his gate. O, woe to 



at 



us. 



monks, bishops, ^d pope ! 



lying 
,, priests, 
What do 
we preach ? What do we teach ? — 
How we lead the poor multitude from 
the way. The blind leading the blind, 
both shaU fall in the ditch. Such doc- 
trines, as St. Paul declares in the con- 
clusion of this Epistle, we should 
teach. 

In the third place, we are taught to 
live godly. This shows us how we 
should conduct ourselves towards 
God. Thus we are fully prepared for 
our duties towards ourselves, towards 
our neighbors, and tovrards God. — 
]S'ow, as we have already stated, im- 
pietas implies Avickedness, gTaceless- 
ness, ungodliness. So, on the other 
hand, pietas means gracefulness, 
liness, faithfulness. This consists 
trusting God, in relying on his grace 
alone, in esteeming no work, unless it 
in us by him, through 



god- 



m 



IS AVl^OUght 

grace J 



so that he is thus recognized, 



honored, adored, praised, and beloved 
by us. In short, it consists in fearing 
and trusting him, as it is said, Ps. 33, 
18, and 147, II; ^^The Lord taketh 
l)4easure in them that fear him, in 
those that hope in his mercy." To 
fear is, to believe that all oiu? contri- 
vances are ungodliness, as the appear- 
ing of his grace shows j we should, 
therefore, fear him, and freely forsake 
these, and henceforth guard against 
them. To hope is, not to doubt that 
he vnll be gracious to us and make 
us gTaceful and godly. 

Behold, thus the individual yields 
to God, giving himself away to him, 
doing nothing of himself, but permit- 
ting him to worli and rule in him; so 
that his whole care, fear, prayer, and 
desire are, continually, for God not to 
let him follow his oaati vrorks and 
ways, which he regards as godless and 
deserving of wi\^th, but to rule over 
him, and work in him tlirough grace. 
From this Avill result a good con- 
science, and love, and praise to God. 
Behold, those are 2)u\ pious, graceful 
persons, who do not walk and trust 
in reason or nature, but in the grace 
of God alone, ever fearing, lest they 
should fall from it into their reason 
self-conceit, good meaning, and self- 
devised works. Upon this David 
based the whole of the 119th Psalm,— 
every verse, although there are a hun- 
dred and seventy-six, breathing the 
same prayer. This is a subject of 
such vital importance, and so many 
dangers and difficulties connect them, 
selves with nature, reason, and human 
doctrine, that we cannot be too much 
on oiu" guard. 

Behold, in this way God does not 
require us to build churches or cathe- 
C 



m 



EXPLANATION OF THE EPISTLE FOR CHRISTMAS DAY. 



yon, as lie says, Ps. 
rael, tliink not that 

gifts 



drals, to make pilgrimages, to liear 
mass, &c. ; bnt lie reqnires a heart and 
a life, wliicli move in his grace, and 
fear all ways and condnctthat do not 
resnlt from grace. iSTothing more can 
yon render liiDi. For all else he gives 

0, 14, 15: O, Is- 
I inquire after 
thy gifts and offerings; for every 
thing in heaven and on earth, is mine 
already. This is my ser^i^ce, that 
thou offerest unto me thanksgiving, 
and pay est thy vows unto me. Call 
upon me in the day of trouble : I will 
deliver thee, and thou shalt glorify 
me ; as if he should say : Thou hast 
vowed unto me, I shall he th}" Go*^ ; 
this keep. Let me work j x)erform not 
thine own works ; let me help thee in 
thy need ; look to me for every thing, 
that I alone, may direct and control 
the life which thou livest. Then thou 
wilt be able to know me and my 
grace, — to love and i)raise me. This is 
the right road to salvation. Other- 
wise, if thou, thyself, v^orkest, thou 
wilt, also, praise thyself, disregard 
me, and not let me be thy God; thou 
wilt prove treacherous, and break thy 
vow^ 

This, you i)erceive, is real divine 
service. For this Ave need neither 
bells nor churches, neither vessels nor 
ornaments, neither lights nor candles. 



neither organs 



^x..^, neither 
n.either tables 



nor smaina" 
images nor x>i^tures, 
nor altars, neither pates nor caps, 
neither fumifications nor sprinklings, 
neither processions nor movements 
with the cross, neither indulgences 
nor briefs. For these are all human 
inventions and ornaments, which God 
does not regard, and VN'hicl). too often 
obsciu-e, with their glitter, the real 
service of God. One thing only, is 
necessary for this service, the Gospel. 
This should be properly urged, and 
through it, this divine service made 
known to the people. This is the 
true bell and organ tor this divine 
service. 

He also says, we should thns live ui 
thiff presen t ivorJd. First, because this 
cannot be accomplished by works. — 
Our whole life, must be thus, whilst 
we 1 emain hei e. For, as Christ, Matt. 
10, 22, savs: " He that endureth to 



the end shall be saved." It is true, 
some persons occasionally accomplish 
something. This, however, does, not 
include their whole life, nor does it 
endure to the end. Secondly, no one 
should spare his good course of con- 
duct till after this life, or till in death. 
For that which we await in the life to 
come, must be secured in this life. — 
I^ow, many depend on purgatory, and 
live, as they list, till their end, and 
expect to profit afterwards by Argils 
and soul-masses. They shall fail 
indeed. It were well, had i)urga- 
tory never been conceived of; by it 
much good is sui^pressed, and many 
cloisters, monasteries, priests, and 
monks, are established and employed. 
In this way these three parts of Chris- 
tian life are very much sui^i^ressed ; 
when, at the same time, God has nei- 
ther commanded nor spoken anything 
about purgatory, and it may not,* 
God pardon, be void of false, foul de- 
cei)tion. For it is dangerous, at least, 
to accept or build ux)on any thing that 
God has not designated, when we are 
scarcely able to stand Avhen we build 
upon the institutions of God, which 
ciin never waver. This declaration 
of Paul, indeed, is a severe thrust at 
l)urgatory, since he desires us to live 
properly in this life : so that we may 
not sustain a blow 4o our faith. Not 
that I deny the existence of purgato- 
ry at this time ;t but it is dangerous 
to i)reach about it, even if there were 
some truth connected with it, because 
the Word of God, or the Scripture, 
says nothing about it. 

But he has tlie greater reason for 
saying, in this present world, for the 
purpose of showing the power of the 
saving grace of God, because the 
world is so wicked, that a pious per- 
son must live in it alone, without ex- 
ample, as it were, like a rose among 
thorns, and endure in consequence of 
it, all manner of misfortune, censure, 
shame, and sins. As if he should say : 
AYhoever desires to live soberly, right- 
eously, and godly, must expect all 
manner of enmity, and take up the 
cross. He must not allow himself to 

* A. It may be wholly, or for the most part,, 
deception, &c. 

t C. Namely, when we count 1-522 years. 



OF THE APPEARANCE OF THE GRACE OF GOD IN CHRIST JESUS. 67 



be misled, even if lie lias to live alone, 
like Lot in Sodom and Abraham in 
Canaan, among nothing but glutton- 
ons, drunken, incontinent, nnriglit- 
eous, false, ungodly persons. It is 
world, and it ^iU remain world. This 
he must resist and overcome, censur- 
ing its. worldly desires. Behold, this 
is lining soberly in an ale-house, 
chastely in a brothel, godly in a house 
of mirth, justly in a den of miuxler- 
ers. Such a world renders this life 
strait and distressing, so that we A^-ish 
and cvy out, and ask for death and 
the day of judgment, awaiting the 
same with ardent desire,~as follows. — 
A life subject to so many evils, must 
be led by grace. Mature and . reason 
are lost here. 

*' Looking for that blessed hope." 
Here he makes a very clear distinc- 
tion between a godly life and every 
other life. By this, every one is ena- 
bled to perceive how near to, or how 
far from a gracious life, he is. Let 
all, who presume they live so piouslj', 
step forward, and let us ask them 
whether they delight in this declara- 
tion ; whether they are so j)repared 
as to await ^dth pleasure the day of 
judgment ; whether they regard it not 
only as tolerable, but also as a bless- 
ed event, to be looked for with ardent 
desire and cheerful confidence. Is it 
not trite that all human natiu^e shrinks 
from that day ? Is it not true that, if 
this day were dependent on them for 
its approach, tliey would prefer it 
never to ai)pear j and especially would 
not this be the case with hypocritical 
saints? Where then is nature? — 
Where is reason ? Where is free-mil, 
which is so highly extolled as inclined 
to, and i^otent for good ? Why does it 
flee and shrink not only from that 
good, but also from the honor and sal- 
vation of God, which the Apostle 
here calls a blessed hope, in which 
we shall be blessed ? What then pre- 
vents the conclusion here, that such 
persons lead impious, graceless, rep- 
rehensible lives, — the e^ils and un- 
godliness of which, but for the ap- 
pearing of this daj', they might con- 
ceal ? What is more ungodly than to 
strive against the will of God ? But 
does not the iiidi\idual, who flees 



from the day, in vrhich the honor ot 
God shall be revealed, and who does 
not await it with love and joy, strive 
against the ^\ill of God '? 

Observe then, he that does not de- 
sire this day and await it with love 
and delight, is not living a godly life, 
even if he were able to raise the dead. 
But you may say : Yes, then few per- 
sons are leading jyious lives, especially 
of the singidar and spiritual, who, 
above all others, flee death and that 
day. This is what I have said already. 
These singular persons simply lead 
themselves and others from the right 
l^ath, destroying the ways of God. 
For here we clearly perceive how lit- 
tle, except to strive against God, rea- 
son and nature are able to accomplish, 
and how necessary this saving gxace 
is, so that, our own works ceasing, 
God alone may Avork in us, so that we 
may rise from ourselves and our god- 
less conduct to a supernatural, grace- 
ful, godly life ; so that we may not 
only not fear that day, but ardently, 
and cheerfully await it with joy and' 
pleasure, as has already be^n further 
illustrated in the Gospel for the second 
Sunday. 

This, you perceive, is taught, not 
by nature or reason, but by the grace 
of God, Avhich has appeared. This, 
observe, enables us not only to deny 
worldly lusts, but also to foel an aver- 
sion to them, desMng to be liberated 
from them, and feeling our whole 
course of conduct to be rather unsat- 
isfactorv. It, moreover, i)roduces 



? 



in us an essential disposition to en- 
treat God in all confidence, and to 
avrait his coming with pleasure. 

Xow, let us carefully weigh these 
words. He calls it a blessed hope. 
This he brings in contrast with that 
miserable, unhappy life, in which notli- 
ing but misfortune, danger, and sin, 
worry and harrass us wlien we wish 
to act uprightly ; so that we have rea- 
son to feel vexed by everything that 
exists here, and to be encouraged by 
that hope. This is the ca se wi th those 
who earnestly endeavor to live sober- 
ly, righteously, and godly. For the 
world cannot long endure such per- 
sons, and they must soon be regarded 
by it as repulsive; as Paul, Eom. 5, 



m 



EXPLANATION OF THE EPISTLE FOR CHRISTMAS DAY. 



3, says: '^We glory in tribulations 
also : knowing that tribulation work- 
eth patience : and patience, experi- 
ence 5 and experience, liope ; and hope 
inaketh not ashamed." Tims our eyes 
stand closed against things, worldly 
and visible, and open to things, eter- 
nal and invisible. All this is pro- 
duced hj grace, through the cross, 
wliicli we must endure in consequence 
of our efforts to lead a^ godly life, 
whicli the world cannot tolerate. 
" And the glorious appearing." 

St. Paul calls this advent Mpijyhani- 
mn ) that is, appearing or manifesta- 
tion 5 as he said above in regard to 
grace, that it has appeared or has been 
nianifested. The word advent, there- 
fore, is not sufficient in the Latin. — 
For the Apostle wishes to distinguish 
the last advent from the first. The 
first took pla(3e in humility and dis- 
l^aragement, so as to attract little at- 
tention, and secure no other manifes- 
tatioh but that wliich was made in 
faith through the Gospel. He is still 
concealed ; but on the day of judg- 
ment, he w ill appear in clear, efful- 
gent splendor and honor, so that his 
splendor and honor will be manifest 
to all creatures, and this manifesta^ 
tion shall thus continue forever. For 
tlie Lisfc day will be an eternal day ; 
as it appears in its first instant, all, 
every lieart, all things will stand open. 
Tltis he calls his glorious appearing, 
or the appearing of his honor. Then 
no one w ill preach or believe. Then 
every one will see and feel every thing, 
as in a bright day. Therefore, he al- 
so says : "Of the great God ;'' not that 
tliere is another God somewhere, Avho 
i-; little, but because God has not as 
yet, and will not till the last day, dis- 
play his greatness, his majesty, his 
glory, his eiiulgence. Now Ave see 
lilm in the Gospel and in fidtli. This 
i;i a little, narrow view^; here God is 
little, and slightly comprehended; but 
then he will permit us to see him ac- 
cording to his greatness and majesty. 

These words afford consolation to 
2)U who live soberly, righteously, and 
f4o<^i^y- l^'or he declares that the glo- 
ry shall belong, not to our enemy or 
liidge, but to our Savior, Jesus Christ, 
' Luther's Works 7r. B.d. 



who will then render us perfectly hap- 
py. For he will employ that day and 
glorious apj)earing for the puri)ose of 
liberating us from this world, in which 
we must endure so much in conse- 
quence of our effbrts to lead a pious 
life in submission to his Avill. Hence, 
in view of that advent, and of that 
great and glorious redemi)tion, we 
should the more firmly and cheerful- 
ly bear u}) under the persecution, mur- 
der, shame, and misfortunes of the 
world, and in the midst of death, and 
persevere the more steadfastly in a 
godly life, relying with boldness upon 
the Savior, Jesus Christ. 

These words, on the other hand, are 
terrible to worldlj^-minded and wick- 
ed persons who are unwilling to en- 
dure, for the sake of godliness, the 
persecution of the world. They pre- 
fer to live here in x^eace, and thus to 
be pious, in order that they may meet 
with no enmity and difficulty. But 
the dissolute, the impudent, the obdu- 
rate, disregard these w^ords, without a 
thought that they will have to appear 
on that day. Like furious animals, 
they run blindly and heedlessly along 
into this day, and into the abj'ss of 
hell. You may, perhaps, ask: How, 
then, shall I attain such godliness, as 
will enable me thus to await that day, 
since my nature and reason flee from 
it, and are unable to attain itl If 
so, observe what follows : 

"Who gave himself for us.'' 

These things are, therefore, so fully 
presented to you, for the purpose of 
enabling you to perceive and acknowl- 
edge your inabilities, to despair w^hol- 
ly and entirely of yourself; thus to 
humble yourself in truth and reality, 
and to learn how vain you are, and 
how^ ungodly, gracelessly, and impi- 
ously you live. Observe, the grace 
which has appeared through the Gos- 
pel teaches humility, and this humil- 
ity fills you with a desire for grace, 
and a disposition to seek salvation. 
Where such humble desire for grace 
exists, there the door of grace is open 
to you, there it cannot be void ; as St. 
Peter says, 1 Pet. 5, 5; '^God resist- 
eth tlie proud, and giveth grace to the 
humble ;'' and, as Christ has frequent- 
ly said in the Gospel: '^ Every one 



OF THE APPEARANCE OF THE GRACE OF GOD IN CHRIST JESUS. 60 



that exaltetli himseli. shall be abased, 
and he that hiimbleth himself shall be 
exalted," &c. 

For this reason the blessed Gospel 
is now i)resented to yon. It lets this 
saving grace shine forth and apjjear 
in yon, showing what more is required 
to j)revent yon from falling into des- 
pair. This is the Gospel, this is the 
light and appearing of grace, this the 
Apostle here declares, namely, that 
Christ gave himself for ns, &c. There- 
fore, hearken to the Gospel ; open the 
eyes of yoni' heart, and let this saving 
gTace shine forth, to enlighten and 
teach yon what yon shonld do. This 
is the sermon which is proclaimed to 
all me a, as already said; and here we 
have the explanation of this appear- 
ing of grace. 

Banish, then, far from yonr mind, 
the error into which yon may have 
fallen, that, when von hear the Epis- 
tles of St. Panl o/of St. Peter, yon 
are not hearing the Gospel. Do not 
allow yonrself to be misled by the 
name Epistle. For all that St.'' Panl 
writes in his Epistles, is the pure Gos- 
pel, as he saj^s himself, Rom. 1, 1, and 
1 Cor. 4, 15. Yes, I dare say, that 
the Gospel is clearer and more bril- 
liant in the Epistles of St. Panl, than 
it is in the fonr Evangelists. The 
Evangelists describe the hfe and 
words of Christ, Avliich, however, were 
not nnderstood till after the advent 
of the Holy Ghost, who glorified him ; 
as he says himself. Bnt St. Panl, 
whilst he writes nothing concerning 
the life of Christ, clearly expresses 
why he came, and what 'advantages 
resnlt to ns from him. ^Yllat else is 
the Gospel hut the sermon, that Christ 
gave himself for vs^ so that he might 
redeem us from sin, that all who be- 
lieve this shall certainly he saved?— 
Thus, we shonld despair of onr own 
efforts, and cleave to Christ alone, re- 
lying upon him. This is a verv love- 
ly, consolatory declaration ; and it is 
readily perceived by snch hearts as 
despair of their own efforts. Hence, 
Evangelium implies a sweet, a kind, 
gTacions message, which gladdens and 
cheers a sorrawfnl and terrified heart. 

Yon shonld be careful, therefore, 
to believe that to be tnie, which the 



Apostle declares through the Gospel, 
namely, that Christ gave himself for 
yon, in order that he might redeem 
you from all unrighteousness, and to 
pui'ify you for a peculiar inheritance. 
Here, in the first place, it follows, tha;t 
yon must believe and confess that all 
your efforts are impure and nnright- 



eons, and that 



your nature, reason, 



skill, and free-will, apart from Christ, 
are ineffectual. Otherwise you would 
make void this gospel. For, accord- 
ing to the Gospel, Christ did not give 
himself for the righteous and the pure. 
Had righteousness and i)urity existed; 
why shouhl he have given himself, in 
vain ? It would have been a foolish 
giving. 

In the second place, you mnst be- 
lieve the truth of the fact that he 
gave himself for yon, in order that 
through this giving of himself, your 
impurity and unrighteousness maybe 
put away, and through him you mary 
become pure and righteous. If yon 
believe this, such faith will accomplish 
all this. For his giving himself for 
you can render yon piu^e and right- 
eous in no other way, l)ut through 
such faith, as St. Peter, Acts 15, "9, 
says: Through faith he purifies the 
heart. Hence you perceive that Christ 
is not i)resented to yon in yonr hand ; 
nor is he placed in a coffer, or in your 
bosom, or in your mouth, but he 'is 
presented to you through the Word 
and the Gospel, held up before you, 
in yoiu' heart, through your ears, and 
is offered to you as the being who 
gave himself for yon, for your unright- 
eousness, for your imi)urity. Hence, 
you can receive him in no other way^ 
but with your heart. This you do 
when you open your mind, and ex- 
claim in yonr heart : Yes, I believe^ 
it is so. Behold, thus by means of 
the Gospel, he penetrates your heart 
through yoirr ears, and dwells there 
through your faith. Then you are 
X^ure and righteous, not through yonr 
effort, but, in consequence of the guest, 
whom you have received in your 
heart, through laith. Behold what 
rich, precious blessings these are. 

Novr, when such faith dwells in you, 
and you have Christ in your heart, 
you dare not think that he is poor and 



'0 



EXPLANATION OF THE EPISTLE FOR CHRISTMAS DAY. 



destitute. He brings with iiiiii iiis 
life, Ills spirit, and all that he is, has, 
and controls. Hence, St. Paul says, 
that the spirit is given, not for the 
sake of any work, but for the sake of 
the Gospel. When this comes, it 
briiigs Christy and Christ brings with 
himself his spirit. Then the individ- 
ual is new and godly. All that he 
does then, is well done. He is not 
idle. For faith is neither idle nor in- 
active. It acts, and speaks in regard 
to Ohrist, without intermission. Then 
tlie Y/orld is aroused against him, and 
will 11 ot li ear or tolerate him. Crosses 
vidU then be incurred, and these ren- 
der this life loathsome, and the day 
of judgraent desirable. Behold, this 
is the Gospel and the appearing of the 
saving grace of God. 

]^ow, how can deatli Jind the day 
of judgment be terrible to an individ- 
ual who has such a heart"? Who 
shall injure him, when the grea^t God 
and Savior, Jesus Christ, to whom 
the day of judgment belongs, stands 
by his side and. before him, with all 
his glory, greatness, majesty, and 
might ? Nou-e other, than him, ^vlio 
gave himself for us, Vvili control the 
day of judgment. He will assuredlj^ 
not gainsay himself, but v/ill declare 
that he gave himself for your sins, as 
you believe. What, then, will sin do, 
V7hen the judge himself confesses that 
he lias taken it away, tlirough him- 
self? Who shall judge the Judge? — 
Wlio will overpower him? He will 
avail more than all the world with its 
innumerable sins. Had he given, not 
hiinsclf, but something else, for you, 
we might fall into great error. YvHiat 
can terrify you, since he has given 
himself for you? He would have to 
condemn himself, rather than sin 
should condemn those, for whom lie 
ga ve himself. 

O, liere is great, indubitable securi- 
ty. It depends ui)on the fact that our 
faith is strong and unwavering. — 
Christ will undoubtedl}^ not waver. — 
He is sufficiently steadfast. We 
should, therefore, urge and enforce 
faith by preaching, by our efforts, and 
sufferings, so that it may be secure 
a^id steadtast. For works will avail 
nothing here. The evil spirit Avill as- 



sail our faith alone, knov/ing well, 
that all depends on it. 

O, how unfortunate is it, that we 
do not perceive our advantages, per- 
mitting the Gospel with the saving 
grace to lie in darkness. Wo unto 
you, the Pope, bishops, priests, and 
monks! What do you do, in the 
churches and on the pulpits ? ISTow, 
let us take into special consideration, 
the words, 

'• That he T])ight redeem us." 

He gave himself for the purpose of 
redeeming, not himself, but us. It is 
evident then, that vve were held as 
captives. Hov>^ then can we be so 
presumptuous and ungrateful as to 
attribute so much to our own free-will 
and natural reason ? If we claim 
something in us that is not held cap- 
tive in sin, we disparage his grace, by 
which we are redeemed, according to 
the Gospel. Who can accomplish 
anything good, whilst he lies capti- 
vated in sin and unrighteousness "? — 
Our own efforts may seem good in- 
deed, but they are not good in truth, 
or the Gospel in regard to Christ must 
be false. 

"From all iniquity." 
Iniquity he calls AnomiaSy which is, 
specially, everything 
conform to the lavf, 
transgressions both of the soul aud of 
the body; the former designated by 
ungodliness, v^'hicli is impiety, and the 
latter by vs^orldly lusts. Hence, he 
adds the vrord "all,'' so as to include 
the sins and unrighteousness both of 
the body and the soul, from which 
Christ has wholly and entirely re- 
deemed us. This is said in oi)position 
to the self-righteous and singular, 
who redeem themselves and others 
/rom certain species of unrighteous- 
ness, through the law, or their ov/n 
reason or free-will; tliat is, they re- 
sist and avoid, indeed, the outward 
actions, through xn^ohibitions^ or the 
fear of i)ain or imnishment, or the ex- 
pectation of rewards or proiits. But 
this is only the scum of unrighteous- 
ness — the heart still remains full of 
ungodly, graceless inclinations and 
worldly lusts, and they are righteous 
in regard neither to tht?ir bodies nor 
their souls. But through faith, Christ 



that does 
including 



not 
the 



OF THE APPEARANCE OF THE CtRACE OF GOD IN CHRIST JESU; 



71 



redeems iis from all unrigliteoiisness, 
liberating us again, so tliat we may 
live heavenly and godly, — a power 
wiiicli we did not possess before, wliilst 
we were in tne prison of unrigliteons- 
ness. 

" And purify unto biniself." 
Sin is attended vdtii two evils. — 
First, it takes us captive, so tliat we 
are unable to do, perceive, or desire 
anything good, thus robbing us of 
freedom, light, and pov\'er. From this 
the second evil readily follows, our 
forsaking good, and engaging in noth- 
ing but sin and impurity, cultivating 
the land of wicked Pharaoh in Egypt, 
with hard and heavy labor. But when 
Christ comes through iaith, he libe- 
rates us from the bondage of Egypt, 
giving us power to do good. Tliis is 
the first gain. 

Afterwards all our efforts during 
our vrhole life should be to pm-ge out 
from our bodies and souls the unright- 
eousness of our graceless, worhlly con- 
duct, so that until death, oiu^ whole 
life should be nothing but a i>urifica- 
tion. For, although faith tridy re- 
deems us at once from all legal guilt, 
and sets us free, yet evil desires still 
remain in the body and soul, like the 
stench and sickness of a prison. Yv^ith 
this, faith is occupied, 4n order that 
everything may be i^urified. Even 
as in the gospel, John 11, 41, Lazarus 
was raised from the dead, by a single 
word, but afterv, ards the shroud and 
the napkin had to be removed; and 
as the half-dead man, whose wounds 
were bound u}), and who was carried 
home, by the Samaritan, had to re- 
main in the inn, till he was perfectly 
restored. 

" A peculiar people," 
By these words is imx^lied some- j 
thing that is owned, like a peculiar j 
inheritance or possession is held. — j 
The people of God are called in the j 
Scriptm^e the inheritance of Grod ; and 
as a house-keeper cultivates, nourish- 
es, and im])roves his inheritance ; so, 
through faith, Christ, who inherited 
us, impels and cultivates us, so that 
we may daily grow better and more 
fruitful. Thus you perceive that faith 
not only liberates us from sin, but 
constitutes us the inheritance of 



Christ, which he accejits and protects 
as his own. Who, then, can injure 
us, when a God so great possesses us 
as his inheritance ? 

" Zealous of good vrorks." 
The fact that we are his inheritance 
stands in opposition to ungodliness ; 
whilst the circumstance that we 
should be zealous or diligent in oiu- 
efforts for good, is opposed to worldly 
lusts. Thus through a godly walk 
and conduct we are his heritage, and 
through a sober and righteous life, we 
do good works. By this heritage we 
serve him, and by good works, oui' 
neighbors and ouj:'selves. But first 
the heritage, and then the good works. 
For good works are not performed 
without godliness, and it is said we 
must bo zealous, zeJotce^ that is, we 
should emulate each other in doing- 
good, as if we should vie with each 
other in our efforts to accomx)lish. 
good, for all. This is the proper mean- 
ing of the word Zelotce. But where 
now are these! 

"These things speak and exhort." 
O, Lord God, it is a useful charge, 
not only to preach the principles in- 
culcated in this Epistle, but also to 
urge, admonish, and arouse continu- 
ally, leading the people to faith and 
real good worlds. Although we may 
be already informed, we must continu- 
ally persevere and admonish, so that 
the Word of God may have its sway. 
O, Pope, bighoi)s, priests, and 
monks, who are now tiooding the 
Chiux'h vdth fables and human doc- 
trines, let these things be deeply im- 
pressed upon your minds. You will 
have more than enough to preach, if 
you preach nothing more than tliis 
Epistle and its import, continuaUj- 
admonishing, and enforcing it. The 
life of a Christian is beautifully i3or- 
trayed in it. This, and nothing else," 
you should preach asd enforce. May 
God grant this! Amen. 

Mark, two i^rincii^les must be ob- 
served in the office of a minister, 
teacliim) and admGnition. Y^e must 
teach those who are uninformed ; we 
must admonish tliose who are already 
informed, so that they may not de- 
crease, grow indolent, or fall away en- 

' "■ — ' ■ — -^— — ■ ■■— ^ 

* A. Let no one despise you. 



72 



EXPLANATION OF THE EPISTLE FOR CHRISTMAS DAY. 



tirely, but persevere against all temi3- 
tations. 

The armor of this Epistle.* 

In tlie first place^ from this Epistle 
we may maintain the position that 
without grace no good can be accom- 
plished, and all human efforts are sin- 
ful. This is established by his dec- 
laration: Grace hath appeared. Hence 
it is evident that previous to this no 



grace existed here. 



If no grace ex- 



isted herCj it is evident that there was 
nothing but wrath. Hence it follows 
that, without grace, instead of good, 
there is nothing in us but graceless- 
ness and wrath. 

Again, his declaration, the saving- 
grace, clearly indicates that all that 
is destitute of grace, is already con- 
demned, and beyond the limits of help 
and salvation. Where, then, is free- 
will ? Where are human virtues, rea- 
son, and opinions? All are without 
the salvation of grace, all are con- 
demned, all are sinful and shameful 
before God, even if they appear pre- 
cious to us. 

His language, to all men^ is still 
more impressive. Here none are ex- 
cepted. Hence it is manifest that be- 
fore the Gospel was recognized, noth- 
ing but wrath must have ruled in all 
men ; as he says, Eph. 3, 2 : We were 
formerly by nature the children of 
wrath, even as others. Here, then, 
the Ai^ostle stops the mouths of, and 
repels with secure armor, all who 
boast of their reason, works, opinions, 
free-will, light of nature, &c., without 
grace, regarding all as corrupt, impiij 
impious, graceless, and godless. 

He says, moreover, that the grace 
of God appeared to all men, that they 
might deny ungodliness and worldly 
lusts. Who can stand before such 
armor "? What else follows from this, 
but that without the grace of God all 
our works are ungodliness and world- 
ly lusts ? For, if there were any god- 
liness and si)iritiTal desires in any, it 
would not be necessary for all to de- 
ny ungodliness and worldly lusts ; — 
neither woukl grace, nor its saving- 
appearance be necessary for them. 

* Here is inserted, in the edition B, that 
which appeals below in the note at the begin- 
jiins of this sermon. 



Observe, thus we should use the 
Scripture as armor against false teach- 
ers, not only to exercise our faith in 
our lives, but also to defend and pro- 
tect it openly against error. 

Here all hypocrites, all ecclesias- 
tics must, therefore, lie prostrate, no 
matter how much they may have fast- 
ed, prayed, watched, and toiled. All 
this will avail nothing; ungodliness 
and worldly lusts will still continue 
in them. Although, for the sake of 
shame, they may conceal and cover 
themselves, yet the heart is still im- 
puie. For, if our works, clothing, 
cloisters, fasting, and prayers, could 
render us pious, the Apostle should 
more i^roperly have said: A prayer, 
or a fast, or a pilgrimage, or an order, 
&c., has appeared, teaching us to be- 
come godly. 'NOy no, neither of these, 
but the saving grace has appeared. 
This, this, this alone, and nothing 
else, renders us pious. 

Hence, it is easy to perceive how 
dangerous and reprehensible are these 
human laws, orders, sects, vows, and 
the like. For all these are, not grace, 
but works, leading, by their appear- 
ance, all the world into error, distress, 
and misery, so that it forgets grace 
and faith, and expects through such 
errors to become i)ious and happy. 

His declaration likewise, that we 
should look for the blessed and the 
glorious appearing of the great God, 
establishes the fact that there is an- 
other life beyond this life. Hence, it 
is clearly evident that the soul is im- 
mortal ; yes, even that the body must 
come forth again; as we pray in the 
creed: ''I believe in the resurrection 
of the body, and life everlasting." 

It may be clearly inferred, moreo- 
ver, from this language which he em- 
l)loys, The great God and our Savior 
Jesus Christ, that Christ is true God. 
This clearly implies that the being 
who shall come in glory on the day of 
judgment, is the great God and our 
Savior, Jesus Christ. 

Sliould any one endeavor to raise a 
cavil here, by attributing to the Fa- 
ther, what is said here in regard to 
the great God, it would still not hold, 
since the appearing and the glory are 
common to the great God and our 



CONCER^^LNa THE OR ACE OF GOD. 



73^ 



Savior, Jesus Clirist. Were lie not 
true God, this glory and splendor of 
tlie great God, would not be attribu- 
ted to biin. Since, then, it is the 
splendor, the giorj', the work of the 
sreat God and our Savior, he must 



also be God with the 



great 



God. 



For, through Isaiah, he has said more 
than once : '^My glory will I not give 
to another," and yet he here gives it 
to Christ ; hence, Christ must be none 
other but God, whose own is the glo- 
ry of God, and yet he is a distinct per- 
son from the Father. 

Again, we might also draw a strong 
argument against human doctrines, 
from these words of St. Paul : " These 
things speak and exhort;" for had he 
designed anything else to be taught, 
he surely would have indicated it. 
But oiu' bishops and i)opes now think 
if they permit these things to be 
written in books and on little slips of 
paper, they have done enough, their 
own commands notwithstanding; — 
when, at the same time, they ought 
with their own voice to i)reach and 
eirforce the Gospel, without intermis- 
sion. O, v> o unto them ! 






SECOXD CHEISTMAS.* 



EPISTLE, TIT. 3, 4-8. 

Bat after that the kindness and love 
of €od our Savior toward man appeared, 

Ifot by works of righteousness whicli 
we have done, t)ut according to his mer- 
cy he saved os, by the washing of regen- 
eration, and renewing of the Holy Ghost ; 

Which he shed on us abundantly, 
through Jesus Christ our Savior ; 

That being justified by his grace, we 
should be made heirs according to the 
hope of eternal life. 

This is a faithful saying, and these 
things I will that thon affirm constantly, 
that they which have believed in God 
might be careful to maintain good works. 
These things are good and profitable un- 
to men." 



This Epistle teaches and im- 
presses the same principle already 
expressed in the conclusion of the 

* A. In the earlier Christmas-matins. 



Gospel, in regard to contentment or 
good- will, as well as relative to love 
for our neighbors ; and the substance 
is this : Why should we be unwilling 
to do that which God has akeady 
done for us, in whose sight we are- 
much less worthy of such blessings, 
than any one can be in our siglit ? — 
InTow, since God has conducted him- 
self friendly and kindly towards us, 
in conferring mercy upon us ; so let 
us conduct ourselves towards our 
neighbors, even if they are unworthy ^ 
since we, ourselves, are also unworthy. 
Now, in order that this Ex)istle 
may be the more readily understood,, 
it may be necessary for us to know 
what introduced, and gave rise to 
such laniniaofe. A little before he 



spake these words, he said to Titus,, 
his disciple. Tit. 3, 1, 4: 'fPut them 
in mind to be subject to principalities 
and x)owers, to obey magistrates, to 
be ready to every good work, to speak 
evil of no man, to be no brawler, but 
gentle, showing all meekness unto all 
men. For we ourselves also were- 
sometimes foolish, disobedient, de- 
ceived, serving diverse lusts and 
j)leasures, living in malice and envy,, 
hateful and hating one another. But 
after that the kindness and love, ap- 
l^eared," &c. 

Here you perceive that St. Paul 
indicates the relation we sustain to 
God and man, desiring us to render 
obedience to magistrates, and to con- 
duct ourselves in a manner friendly 
towards our neighbors; and notwith- 
standing they may be wicked, blind,, 
erring individuals, yet we should view 
them in the most favorable light^ 
cheerfully endeavoring to make our- 

remember-^ 
man- 
ner towards us, when we were like 
they now are. 

The little word cqypeared, which im- 
lilies the revelation of the Gospel ,. 
through which Christ appeared in all 
the world, is sufficiently defined in the 
foregoing Epistle ; and although this 
Epistle is applied to the bi^h of 
Christ, yet little depends on this cir~ 
cumstance. He does not emx)Ioy the 
little word grace, here, w^hich he did 
I above ; but he ascribes to the God of 



selves agreeable to them ; 

ing that God acted in a similar 



V4 



EXPLANATIOIs OE THE EPISTLE FOR SECOND CHRISTMAS. 



grace, two other lovely words, " kind- 
ness and love." Tlie first is Christotes, 
in Greek, and implies tliat friendly, 
lovely course of conduct wliicli ren- 
ders an individual attractive to all, 
and makes liis society so sweet as to 
provoke every one to love and affec- 
tion. » Sucli an individual is capa- 
ble of bearing with all, having no 
disposition to neglect or repel any one 
in a harsh, uncouth manner. In him 
all can repose confidence ; all can ap- 
proach him, and deal with him. Even 
as the Gospel represents Christ to the 
people, as kind to all, rejecting and re- 
pelling no one, but x>leasant and amia- 
ble to all. 

Thus too, through the Gospel, God 
presents himself to us in a manner al- 
together lovely and friendly; adapt- 
ing himself to all, rejecting no one, 
passing over all our defects, and re- 
pellijig none by severity. Eor there 
nothing but grace is revealed, by 
which he sustains us; and through 
which he approaches us most kindly, 
regardless of merit or worthiness. — 
This is the day of grace; here every 
one may approach with all confidence 
the throne of his grace ; as it is writ- 
ten, Heb. 4, 10, and Ps. 31-, 5 : ^'They 
looked iinta him, and were lightened ; 
and their faces were not ashamed f 
that is, he will not let us come and 
ask in vain, or go away empty, with 
shame. 

The second is Fhilantliroinu^ 



the 
love of mankind ; as for illustration, 
avarice may be termed the love of 
money ; and, as David, 2 Kings 1, 
calls a fondness for vromen, the -love 
of women. Thus naturalists call some 
animals philanthropical, or humane ; 
as, for instance, the dog, the horse, 
the dolphin. I?or these animals have 
a natural fondness and love for man, 
adapt themselves to him, antl serve 
him, as if they were endovv'ed with 
reason and understanding, relative to 
him. 

Such a disposition and love the 
Ai)ostle attributes here to our God, 
as Moses also has done, Deut. 33, 2, 3, 
wliei^ he says, concerning God: — 
^'From his right hand went a fiery 
law for them. Yea, he loved the 
people." This indicates, that God not 



only presents himself in the Gospel, 
in a friendly manner, desiring to draw 
all to himself, and bearing with them, 
but also oliers himself to them, seek- 
ing to be with them, and holding out 
to them his grace and friendship. 

These two words, the kindness and 
love of our God, are sweet and con- 
solatory indeed, in which he offers liis 
grace, and draws near to us, receiving 
all in the most lovely manner, who 
come to him, and desire him. What 
more should he do f ISTow, observe 
why the Gospel is styled a consolato- 
ly, lovely sermon of God in Christ. 
What can be conceived that is more 
lovely than these words, to a poor, 
sinful conscience 1 O, how Avretched- 
ly the devil has perverted for ns, 
through the laws of the Poi)e, these 
pure words of God. 

These words shoidd be viewed in 
their free and full import. No distinc- 
tion of persons among men should be 
made, since such heavenly love and 
kindness are secured not on account of 
our merit or worthiness, but in con- 
sequence of his grace alone, and ex- 
tend to all that is called man, no 
matter how insignificant. For God 
loves, not the person, but the nature. 
The idea involved is not love for the 
person, but for the nature ; so that 
his honor is entirely maintained, and 
no one can boast of his worthiness, 
or despair on account of his unworthi- 
ness; but all, one liS;e another, may 
console themselves in consequence of 
the unmerited grace, which he so 
kindly and humanely offers and gives. 

For had there existed, anyv\^here, a 
consideration or person worthy of 
anything, it surely vfould have been 
found in those who had performed 
w^orks of righteousness. But Paul 
rather rejects these, saying : '' ^N'ot by 

which we 
&c. How much less, 
should this appearing be in conse- 
quence of your wisdom, power, nobil- 
ity, wealth, and hair turned yellow. 
The grace, which blots out all our 
honor and boasting, and ascribes all 
honor to God alone, who bestows it 
upon the unworthy without merit, is 
pure as well as great. 

IiTow, this Epistle, moreover, incul- 



works of righteousness, 
have done," 



CONCEETs^INa THE GEACE OF GOD. 



75 



€ates two i:)rmcii)les, heiicviiic/ and lov- 
ing j or tlie receiviiig of favors from 
Ood, and the granting of favors to 
oiu-neigiibors, ]S"ow tlie entire Scrip- 
ture enforces tiieso tvro principles, 
and tlie one cannot exist ^vitliout tiie 
otlier. For lie that does not iirnily 
believe in tliis grace of God, will most 
assuredly not extend it towards liis 
neighbor, and is slow and indolent in 
assisting. But the more firmly any 
one believes, the more diligent and 
willing will he be in assisting. Thus 
faith incites JorCj and Jove increases 
faith. 

Here we perceive how very imper- 
tectly we,* who presume to become 
i)ious and happy through anj^ other 
means, walk in faith. So many new 
works and doctrines are dail^' devised, 
that everything like a correct concep- 
tion of a really good life, is entirely 
destroyed 5 when, at the same time, 
all Chiistian doctrines, works, and life 
are brieily, clearly, and snijerabund- 
^:intly comx)rehended in these two prin- 
cii>les — faith and love — through which 
man is placed between God and his 
neighbor, as a medium, which receives 
from above, and distributes below 
iind becomes a vessel or channel, 
through ^vhich the fountain of divine 
blessings flow incessantly' to other in- 
dividuals. "^ 

Behold, these are the really godlike 
persons, who receive from God all 
that he has in Christ, and, in return, 
-ain^rove themselves by their benefi- 
cence, as if they were gods to other 
persons. To this the 82d Ps. \. G,' is 
applicable : ^' I have said, Ye are gods 5 
and all of you are children of the Most 
High.-' Children of God are vre 
through fiuth, vrhich constitutes us 
heirs of all divine blessings. But 
children are we through love, Avhich 
makes us beneficent towards our 
neighbor. For divine nature is noth- 
ing else but inu-e beneficence, and, as 
St, Paul says here, kindness and love, 
which daily pour out all their bless- 
ings, in abundance, upon all creatures. 

Now, you should be careful to ac- 
<:!ept the declaration of these words, 

* A. Presume to become pious, &c., thiough 
other works, than beneficence towards our 
oeiiihboj- 



1 



through which the kindness and love 
of God are revealed and offered to all, 
reposing your faith on them, thus 
daih^ exercising and strengthening it, 
and entertaining no doubt in regard 
to the fact that God is and will be 
lovely and kind to you, and you shall 
realize these blessings. Then you 
may ask and seek with perfect con- 
fidence vv'hatever you may vdsh, vrhat- 
ever lies near to you, and whatever 
may be necessary for you and your 
fellow-man. But if you do not main- 
tain such a belief, it were much bet- 
ter you had never heard them. For 
hj your unbelief you falsify these 
precious, consolatory, grace-abound- 
ing words, and act, as if you do not 
regard them as truth; which would 
be a great, a high dishonor and dis- 
respect to God, — a sin so enormous, 
that you could peri)etrate no greater 
one. 

But if you are in possession of faith, 
it will be impossible for your heart 
not to laugh for J03- in God, and to 
grow bold, secure, and courageous. 
For, how can a heart continue sor- 
rowful and cast-down, when it eriter- 
tains no doubt that God is kind to it, 
and conducts himself towards it as a 
good friend, with whom, as with it- 
self, it may freely enjoy all things? 
Such joy and pleasure must follow; 
if they do not, most assuredly there 
is something wrong about oiu" faith. 
This the Apostle calls, in the Gala- 
tians, receiving the Holy Spirit in and 
through the Gosi)el. For, the Gospel 
is a declaration or sermon concerning 
the sweetness and grace of God, so 
lovely as to bear along with it the 
Holy Ghost, in preaching and hear- 
ing; as the rays of the sun naturally 
transmit heat with themselves. 

But how could St. Paul have pre- 
sented words sweeter and more love- 
I3- ? I A'eriture to assert, that I never 
read, in all the Scripture, words ex- 
pressed relative to the grace of God, 
more lovely, than these two, .Christo- 
tes and Philantliropia. In these, grace 
is so represented as not only to secure 
the remission of sins, but as also to 
dwell with us, to surround us with 
friendship, ever willing to assist, and 
offering to do for us ail tliat we may 



76 



EXPLANATION OF THE EPISTLE FOR SECOND CHRISTMAS. 



desire; as a good, willing friend^ to 
wliom we laay look for every favor 
and accommodation. Imagine to 
yourself a good friend, and you will 
have a picture of the manner in which 
God offers himself to you, in Christ, 
yet a very imperfect picture, howev- 
er, of such super- abundant grace. 

IsTow, if you thus believe, rejoice in 
God, your Lord, are alive, are satis- 
tied in his grace, have all that you 
may need, what will you, then, do on 
earth, in this life ? You cannot be in- 
active! Yes, such a disposition and 
love towards God cannot rest. You 
will grow warm and zealous in doing 
all that you know will contribute to 
the praise, honor, and glorj of God, 
who is so kind and gracious. Here 
is no longer a distinction of works. 
Here all commands terminate. Here 
is neither restraint nor compulsion, 
but a joyful will and disposition to do 
that which is good, whether the ob- 
ject to be accomplished is insignifi- 
cant or costly, small or great, short 
or long. 

It will be yonr desire for all persons 
to obtain this knowledge of divine 
grace. Hence your love will break 
forth, and do all that it can for every 
one, preaching and proclaiming this 
truth wherever it can, and rejecting 
all that is not preached or x^racticed 
according to this doctrine. Behold, 
the devil and the world cannot endure 
to hear or see this, unwilling for their 
de\T.ces to be rejected by you. They 
will bring, in opposition to you, all 
that is great and learned and rich 
and powerful, representing you as a 
heretic and insane. 

Observe, you mil be brought to the 
cross for the sake of the truth, like 
Christ, your Lord. You ^.vill have to 
endure extreme reproach, and endan- 
ger your body, life, property, honor, 
and friends, until you are driven from 
this life into eternity. In the midst 
of all these difficulties, however, you 
should rcyoice, freely enduring '^ all 
these, viewing them in the most fa- 
vorable light, acting kindly, and al- 
ways bearing in mind, that you, too, 
were once, like they are, in the sight 
of God. For this faith and love can 
most assuredly do this. Behold, this 



is really a Christian life, which does^ 
to others as God has done to it. 

This is the import of the Apostle, 
when he says : The kindness of God 
did not appear unto us, or save us^ 
on account of our righteousness. As 
if he had said, if we were unworthy, 
and yet through mercy were received, 
and enjoyed the favors of God, not- 
withstanding the enormity of our de- 
merits and sins, why should we be 
sparing in our favors to all, whose 
merits or Avorthiness have claims upon 
us ? No, not thus, but let us be chil- 
dren of God, and do good even to our 
enemies and evil-doers, as God has 
done, and still does to us, his ene- 
mies and evil-doers. This accords 
with the declaration of Christ, Matt. 
5, 44, 45,46: "Love your enemies, * 
* * that ye may be children of youi* 
Father which is in heaven : for he 
maketh his sun to rise on the evil and 
on the good, and sendeth rain on the 
just and on the unjust. For if ye love 
them which love you, what reward 
have ye^ do not even the i^ublicans 
the same ? " 

St. Paul not only rejects us in a re- 
markable manner, on account of our 
evil deeds, but says : "]!!^ot by works 
of righteousness, which we have 
done." By this he indicates the 
works, which we regarded as good,* 
which may be regarded as a right- 
eousness in our eyes and those of oth- 
ers, and which still render us more 
unfit for the reception of God's grace^ 
since they are false in themselves, 
a ad since, on account of them, we 
commit a two-fold sin, by regarding 
them as good, and by depending upon 
them, — a position Avhich rather in- 
cites the bitterness of God. 

In a similar manner do our enemies, 
who are in the wrong, and still main- 
tain in opposition to us that they are 
in the right, for the most part, incite 
in us feelings of bitterness ; yet we 
should not refuse to favor them ; pre- 
cisely as God, through pure mercj^, 
did not refuse to confer his favors up- 
on us, in similar errors, when we were 
foolish and imagined that whatever we 
did was right and proper. Now as he 

Luther's Works, 7r Bd. 
* B. God. 



CONCERNING THE GRACE OF GOD. 



77 



did not deal with us according to our 
imagined righteousness; so, in le- 
turn, we, too, should not deal vrith. 
them according to their merits or de- 
merits, hut assist them from the prin- 
ciples of pure love, awaiting thanks 
and reward, not from them, but from 
God. Let this suffice in regard to the 
sum of this Ex)istle. 

Now, let us take into consideration 
the v\^ords which he employs in ex- 
pressing and commending this grace. 
In the first place, he extols it so high 
as to reject all our righteousness and 
good works. For we must not come 
to the conclusion that the thing which 
he rejects by these words, is a matter 
of no importance, but that it is the 
very best that man can accomiDlish on 
earth, namely, righteousness. If all 
men were to concentrate all their dili- 
gence in the accomi^lishment of wis- 
dom and virtue according to their 
reason, knowledge, and free-will, — as 
the illustrious virtues and wisdom of 
€ertain pagan teachers and i^rinces, 
as Socrates, Trajanus, &c., of which 
we read, and which all the world ap- 
l^laud in writing and conversation, — 
yet such wisdom and virtue are noth- 
ing in the sight of God, but sin, and al- 
together reprehensible; because they 
are not accomplished in the grace of 
God: that is, those who accomi)lish 
these, neither know God, nor honor 
him in this way, presuming they have 
achieved them through their own 
abilities. This is taught by nothing 
<.4se, hut grace in the Gospel. 

Thus, too, St. Paul boasts that he 
rather than any of his equals led a life 
altogether irreproachable, presuming 
too that he did right in persecuting 
the Christians- who rejected this pious 
life. But afterwards, when he learned 
to know Christ, he said, that he re- 
garded his righteousness as filth and 
dkt, in order that he might be found, 
not in his own righteousness, but in 
Chiist and in faith; as he further in- 
dicates all this in Phil. 3, 9, and Gal. 
1, 14. 

Here he sets aside, therefore, all 
boasting of free-Avill, all human virtue, 
righteousness and good works, con- 
cluding that all these are nothing but 
lierversion, no matter how dazzling, 



how great, they may be, and that we 
must be saved by the grace of God 
alone, and that it saves all who pos- 
sess this faith, and desire it in a cor- 
rect conception of their own corrup- 
tion and justness. 

Now it is necessary for us to accus- 
tom ourselves to that portion of Scrip- 
ture, which incidcates two kinds of 
righteousness : A human righteous- 
ness, as St. Paul here and in many 
other places styles it; and a divine 
righteousness, that is, divine gTace 
Vv^hich justifies us through faith, as 
St. Paul here expresses it, saying in 
the conclusion of this Epistle : " That 
being justified by his grace, we should 
be made heirs according to the hope 
of eternal life. Here you i)erceive 
that the grace of God and righteous- 
ness — which is also called the right- 
eousness of God, because he gives it 
to us, and ours, because we receive it — 
become ours. 

Thus, he says, Eom. 1, 17 : It is de- 
clared in the Gospel, relative to the 
righteousness of God, that it is se- 
cured through faith : '' as it is written, 
The just shall live by faith." AgainJ 
it is thus stated, Gen. 15, 6 : "Abra- 
ham believed in the Lord; and he 
counted it to him for righteousness.'' 
Thus the Scripture concludes, that no 
one is justified before God, except him 
that believes, as just stated, and as 
quoted by St. Paul from Habak. 2, 4 : 
" The just shall live by his faith." — 
Thus faith, grace, mercy, truth, is a 
thing which God works in us through 
Christ and his Gosiiel ; as it stands 
mitten, Ps. 25, 10: " AU the paths of 
the Lord are mercy and truth." 

But we walk in the ways of God, 
and he in us, when we observe his 
commandments. These ways must 
all proceed in divine mercy and truth, 
and not in our abihties or powers 
which are ways of wrath and false- 
hood in the eyes of God, as he says, 
Isa. 55, 9: "For as the heavens are 
higher than the earth, so are my ways 
higher than your ways;" as if he 
should say, your ways are earthly and 
nugatory; you must walk in my 
heavenly ways, if you are to be saved. 

" But according to his mercy he saved 
us." 



78 



EXPLANATION OF THE EPISTLE FOR SECOND CHRISTMAS. 



How may these words, wliicli read 
as if we were already saved, pass criti- 
cism '? Are we not still on eartli, in 
the midst of afflictions ? Reply : They 
are thus declared, in order that the 
]oower of divine grace and the char- 
acter of faith may be expressed m op- 
I)Osition to the erring self-righteous, 
who desire to secure and obtain sal- 
vation for themselves, through their 
works, as if it were still far from tbem. 
Xot thus, Christ has saved us at once 
in two diverse ways : In the first place, 
he has done everything that is neces- 
sary for our salvation ; namely, he has 
subdued and destroyed sin, death, and 
hell, so that in this respect there is 
nothing more for any one to do. In 
the second place, he has given all this 
to all of us in Baptism, so that who- 
ever believes in Christ, that he has 
accomplished this, assuredly, imme- 
diately', in the twinkling of an eye has 
it, and all his sins with death and hell 
are removed, so that he needs noth- 
ing more in order to salvation, than 
such faith. 

Behold, blessings so superabundant 
God pours out upon us in Baptism, so 
as to exclude the works, by which 
foolish x^ersons presume to merit heav- 
en and to become happy. No, dear 
friend, you must have heaven, and be 
in a state of salvation before you can 
do good works. Works merit not 
heaven, but heaven is conferred out of 
pure grace. Good works should be 
performed, without any expectation 
of merit, simply for the benefit of our 
neighbors, and to the honor of God, 
until the body is also liberated from 
sin, death, and hell. All the life, 
therefore, that a truly believing Chris- 
tian leads after his baptism, is but a 
waiting for the manifestatioji of the 
salvation he already has. 

Most assuredly he is in full i^osses- 
sion of it, but it is still concealed in 
faith. Were this tViith taken away, 
it would be manifest in him ; this oc- 
curs in i)hysical death, as it stands 
Avritten, 1 John 3, 2 : *' Beloved, now 
are we the sons of God, and it doth 
not yet appear what we shall be : but 
we know that when he shall api:>car 
we shall be like him ; for we shall see 
him as he is. And every man that hath 



this hope in him i^urifieth himself, 
even as he is pure." 

Therefore, let not the self-?fghteons 
who disregard faith, mislead you, re- 
moving 5^our salvation from you, and 
compelling you to secure it by works; 
!N"o, beloved friend, it is within you j; 
it is already secured, as Christ, Luke 
17,21, says; ^'The kingdom of God 
is within you." The life, therefore, 
which we live after our baptism, m 
nothing else but a tarrying, a waiting,, 
and a louging for a manifestation of 
that which is in us, and an apprehen- 
sion of that, for which Ave are also ap- 
prehended, as St. Paul, Phil. 3, 12^ 
says : ^' I follow after, if that I may 
apprehend that for which also I am 
apprehended of Christ Jesus ;" that i&\ 
that we may see the blessings wbicli 
are given ns in the shrine of faitb« 
He is eager and desires to see hi& 
treasure, which Baptism has given 
and sealed to him in faith. 

Thus, too, he says in this same ehai>- 
ter: "Our conversation is" already 
" in heaven ; from whence also we 
look for the Saviour, the Lord Jesus; 
Christ: who shall change our vile 
body, that it may be fashioned like 
unto his glorious body." Again, Gal. 
4, 9, where he says, '^ After that ye 
have known God," he repeats the 
words, saying, ' • or rather known 
of God." Whilst both these are truej 
there is still a difference: we are 
known of God, and are already aj)- 
X^rehended ; but we do not yet know 
and apprehend him. For our knowl- 
edge is yet covered and locked up in 
faith. 

Thus too he says, Eom. 8, 24 : '^ We 
are saved," already in hope ; that is^ 
we do not yet see it. " But hope that 
is seen is not hope," says he ,• '' for 
what a man seeth, why doth he yet 
hope for ? But if we hope for that 
we see not, then do we with i^atience 
wait for it." Again, also Christ, Luke 
12, 35, 36, says : '^ Let yonr loins be 
girded about, and your lights burning ; 
and ye yourselves like unto men that 
wait for their lord, when he will re- 
turn from the wedding ; that when te 
Cometh and knocketh, they may open 
unto him immediately." Again, St. 
Paul also said in the foregoing Epistley 



CONCERNINa THE GRACE OF GOB. 



79 



Tit. 2, 12, 13-^' We 



should live sober- 
ly, righteously, and godly, in this pres- 
ent world ; looking for that blessed 

appearing of 



glorious 



hope, and the 

the great God and our Saviour Jesus 

Christ." 

Behold, these and similar texts all 
show that we are already saved, and 
that a Christian should not seek after 
works, for the purpose of being saved 
by them. For such illusion and doc- 
trine blind his Christian eyes, pervert 
the proper understanding of faith; and 
force him from the way of truth and 
salvation. This is implied in the 
words : '■' According to his mercy he 
saved us f and at the end of this Epis- 
tle : '' We should be made heirs ac- 
cording to the hope of eternal life." 
We are he:'rs, — jo^t this is concealed 
in faith, — and wait in hoi^e for its 
manifestation. 

This waiting, however, and the life 
we live after we are baptized, are de- 
signed to subdue the body, and to dis- 
play the 1)0 wer of grace in the conflict 
against the flesh, the world, and the 
devil ; and yet all this finally, to ena- 
ble us to work for the benefit of our 
neighbors, and to bring them also to 
the faith by our i^reaching and. ex- 
amples. For, although he might ac- 



complish this 



through 



angels, he 



desires to do it through us, human be- 
ings, so that faith may be perpetua- 
ted and completed in a more congenial 
manner ; for faith would not continue 
here, if angels were continually to 
dwell with us. iNTeither woidd it be 
so agreeable, as if effected through 
creatures, like us, to which we are ac- 
customed, and which we understand. 
The fact, therefore, that we spend 
so much for the sake of purgatory, 
and forgetful of such faith, presume 
to secure ourselves against it, or to 
liberate ourselves from it, by good 
works, is, without doubt, an indica- 
tion that we are under the influence 
of the devil and of Antichrist ; as if 
our salvation were not already se- 
cured, and as if we must get it in some 
other way, than through faith ; even 
when we see that it is contrary to all 
Scripture and the principles of Chris- 
tianity. For whoever does not re- 
ceive salvation through x^ire gTace, 



independent of all good works, will 
most assuredly never secure it ; and 
w^hoever turns his good works to his 
own advantage, and endeavoi'S to 
profit himself and not his neighbors 
by them, performs no good work. 
For all this is faithless, and pernicious 
error and deceit.* 

ISTow the devil has exerted such an 
influence that very nearly all institu- 
tions, cloisters, masses and x^rayers, 
have reference to purgatory alone, Avith 
a view so i)ernicious, moreover, that 
through v\' orks we must imjirove our 
condition and secure salvation. The 
blessings, therefore, of Baptism and 
faith must be obscured, and Christians 
ultimately become heathens. 

O, Lord God, what abomination! 
Whilst, like Christ and St. Paul, we 
should teach Christians to consider 
themselves, after baptism or Absolu- 
tion, ready for all hours of death, 
waiting for a manifestation of the sal- 
vation which they have already re- 
ceived, we, by a deiDcndence on i)urga- 
tory, afibrd them very sluggish securi- 
ty, in which they take into considera- 
tion simply this life, and defer and 
procrastinate till they come to their 
death-beds, and there effect sorrow 
and repentance, and presume by in- 
stitutions, soul-masses, and testaments 
or Tsdlls, to liberate themselves from 
purgatory. But such hopes are vain 
and futile. Kow follows : — 

'' B_y the washing of regeneration, and 
renewing of the Holy Ghost." 

How beautifully does the Apostle, 
in explicit terms, extol the grace of 
God , given us in Baptism. He calls 
Baptism a washing, by v/hich not on- 
ly our feet or hands, but our Avhole 
bodies are cleansed. Thus too. Bap- 
tism wholy and at once cleanses and 
saves an individual, so that for the 
chief part and inheritance of salva- 
tion, nothing more is necessary', but 
such faith in such grace of God ; so 
that we are saved, indeed, through 
pure grace, without works and merit ; 
and thus love, praise, thanks, and 
honor for divine mercy, shall continue 

* A. That I wish purgatory had never been 
devised, or introduced into the pulpit, as it is fo 
abominably destructive of such Christian truth 
and correct faith. 



80 



EXPLANATION OF THE EPISTLE FOR SECOND CHRISTMAS. 



in US eternallj'^ pure, without any 
boasting of, or pleasure in our own 
I)Owers or i>erformances ; as has heen 
-already sufficiently and frequently 
stated. 

The righteousness of man is not 
such a washing, but simply a wash- 
ing of garments and vessels, as it is 
written in regard to hypocrites, Matt. 
23j 25, in which they appear exter- 
nally clean to themselves and others, 
but internally they continue full, full 
of filth. Thus he calls this washiug, 
not a bodily washing, but a '' washing 
of regeneration," which is a washiug 
that does not wash the skin superficial- 
ly and cleanse men bodily, but converts 
and changes the whole nature into an- 
other nature, so that the first birth, 
the birth of the flesh, is destroyed 
with all the inheritance of sin and 
•condemnation. 

In this way, moreover, it is clearly 
indicated that our salvation is not to 
be secured by Avorks, but is given to us 
-at once. By our birth we get ]iot only 
one member, as our hands or feet, 
but the whole life, the whole person, 
which acts not in order to be born, but 
because it is born. Thus works do 
not render us clean and pious or save 
us ; but we are first made clean and 
pious and saved, and then we freely 
perform works to the honor of God, 
and for the benefit of our neighbor. 

Behold, this is the pure knowledge 
of the pure grace of God. Here then 
we learn to know God and ourselves, 
to praise God, to reject oiu'selves, to 
seek consolation from God, and to de- 
spair of ourselves. At this doctrine, 
those who i^resume to compel persons 
to endeavor to obtain salvation by 
laws, commands and works, stumble 
very much. 

In order, moreover, that this wash- 
ing and this regeneration may be the 
more clearly understood, he adds, 
saying : Beneimng^ because here there 
is a new man, a new nature, a new 
creature, which has altogether a dif- 
ferent disposition, loves differently, 
and lives and speaks and acts differ- 
ently from the manner in which it did 
before. As he says. Gal. G, 15: ''In 
Christ Jesus neither circumcision 
availeth anything, nor uncircumcis- 



ion,' (that is, no work of the law,) ' but 
a new creature j" as if he should say : 
It will not thus admit of being x)atch- 
ed and mended here and there with 
works. There must be an entirely 
new disposition J the nature must be 
changed ) then works wiU folio av of 
themselves. 

Concerning this birth Christ, also, 
says, John 3, 3 : '' Except a man be 
born again, he cannot see the king- 
dom of God."' Here we see that works 
will not do J the individual himself 
must die, and secure a different na- 
ture, which occurs in Baptism, when 
he believes j for faith is this renewing. 
For the damned also will be born dif- 
ferently in the last day. But this will 
be a birth without a renewing. They 
will be unclean, as they were here in 
their old Adamic life. Wherefore, 
this is a washing, a regeneration, 
which makes new creatures. 

Relative to this birth there is much 
said in various places in the Scripture. 
For God calls his Word and Gospel 
matneem and vulvam, Isa. 46, 3: — 
'' Hearken unto me, O house of Jacob, 
and ail the remnant of the house of 
Israel, which are borne by me from 
the belly, which are carried from the 
womb:-' as women speak in regard to 
the bearin g of children. Whoever be- 
lieves the Gospel, is conceived and 
born of God. But more in reference 
to this at some other time. 

All these are such words, we per- 
ceive, as overthrow Vr'orks and human 
presumption in regard to commands, 
and clearly point out the nature of 
faith, that an individual at once fully 
receives grace and is saved, so that 
works do not come to his assistance, 
but must follow. Precisely as if God 
would produce out of a dry log, a 
fresh, green tree, Avhich would then 
bring forth its natural fruit. The 
grace of God is great, strong, i^ower- 
ful and effective. It does not lie, as 
visionary j)reachers presume, in the 
soul, asleep -, nor does it permit itself 
to be borne, as a painted board bears 
its i)aint. iSTo, not thus, it bears, it 
leads, it drives, it draws, it changes, 
it works all in man, and lets itself be 
felt and experienced. It is concealed, 
but its works are manifest -, words and 



CONCERNINGr THE GRACE OF GOD. 



81 



works shoAY where it dwells ; as the 
fmit and leaves of a tree iudicate its 
kind and nature. 

Therefore, to attribute nothing- more 
to it, hut that it aids in adorning and 
accomijlishing works, Uke the sophists, 
Thomas and Scotus, and the masses, 
erroneously and i)erversely do, is a 
doctrine which falls far short of its 
import and significance. It not only 
aids in the accomplishment of works, 
hut it alone accomplishes them ; yes, 
not onl}^ the works, it changes and re- 
news the whole person, and its object 
is to change the person, rather than 
to accomi)lish the works of the person. 
Its design is to effect a washing, a 
regeneration, a renewing, not only of 
the works, but, of the whole man. 

Behold this is preaching freely and 
fully concerning the grace of God. 
For Paul does not say here, that God 
has saved us by works; but he ex- 
claims in a full voice, that God saved 
us bj' regeneration and renewing. To 
patch up this matter with works avails 
nothing ; an entire conversion of our 
nature is necessary. Therefore, it 
happens, too, that those who believe 
right, must suffer much, and die, in 
order that grace may manifest its na- 
ture and presence.*. 

Finally, he calls this washing, " re- 
generation, renewing," in order that 
the greatness and efficacy of grace 
may be, in deed, fully expressed. — 
Thus this washing is a matter of such 
great importance, that it must be ef- 
fected, not by a creature, but by the 
Holy Ghost. Ay, how comi)letely 
dost thou, thou holy St. Paul, reject 
the free-will, the good works, and 
great merits of presumi)tuous saints ! 
How high thou exaltest our salvation, 
and yet bringest it so near to ns, yes, 
in us! How clearly and purely thou 

* A. Observe, in regard to this, David says? 
Ps. Ill, 2 : " The works of the Lord are great, 
sought out of all them that have pleasure there- 
in." Who are these, his works ? We are, 
sought through his grace in Baptism. We are 
great works, new works, new-born. For it is 
a great matter to be saved so quickly, to be lib- 
erated from sin, death, and hell, eternally. For 
this reason he says : They are " sought out of 
all them that have pleasure therein," or desire ; 
God has devised this, and he does all that man 
desires. But what more can he desire than to be 
saved, and redeemed from sin, death, and hell ? 



preachest grace! Therefore, work 
here or work there ; to renew the man, 
and to change the person, are impos- 
sible, except by the Avashing of regen- 
eration of the Holy Ghost. 

This we clearly perceive in the self- 
righteous; there are none more in- 
tolerant, presumi)tuous, proud, and 
faithless than they are. For they are 
intractable, unrenewed, obdurate, har- 
dened, and immovable, in their old 
Adamic nature, which they clothe and 
adorn with their good works ; their 
evil nature is unchanged ; they have 
nothing but outward Avorks. O, they 
are a pernicious peoi)le, and in the 
eyes of God wholly destitute of grace, 
although they imagine they sit in his 
lap. 

^ow, St. Paul accords here with 
Christ, John 3, 5, where he says, in 
reference to this washing : '' Except a 
man be born of ^Yater and of the Spir- 
it, he cannot enter into the kingdom 
of God." Here you perceive that the 
water is the washing ; moreover, that 
to be born again is the regeneration 
and renewing, and that the Spirit 
whom St. Paul mentions here, is the 
Holy Ghost. 

It should also be observed here, 
that the Apostle seems to know noth- 
ing of the sacrament of confirmation. 
For he teaches, as Christ also teach- 
es, that the Holy Spirit is given in 
Baptism ; yes, in Baptism we are born 
of the Holy Spirit. We read, it is 
true, in the Acts of the Apostles, 8, 
j 17, that the Apostles laid their hands 
I on the heads of those who had been 
I baptized, that they might receive the 
j Holy Ghost. This is so construed as 
j to make it apply to confirmation, when 
j at the same time, it Avas done that 
I they might receive the Holy Ghost as 
I external evidence, and speak Avith di- 
. A^ers tongues in jireaching the Gos- 
I pel. But this in the course of time 
I ceased, and no longer exists, except 
j in the ordination or consecration to 
i the priestly or ministerial office ; and 
j even this is dreadfully abused. But, 
I more of this at some other time. 

" Which he shed on us abundantly 
i through Jesus Christ our Sa\'ior." 

1 Observe, the Holy Spirit is not only 
C2 



82 



EXPLAT^ATION OF THE EPISTL];: FOE, SECJOND CHRISTMAS. 



given, but shed ; not only shed, but 
ahundantly shed. The Apostle cannot 
sufficiently magnify grace and its 
works, and yet avc, alas, place such a 
low estimate on it, in comparison with 
our works. It were absurd for God 
and his IIolj^ Spirit to pour out the 
Spirit upon us, so abundantly, and still 
to seek something from us and in us, 
by which we might be justified and 
saved, — as if such divine, superabun- 
dant works were insufficient. 

Thus, too, St. Paul had spoken too 
inconsiderately, and miglit justly have 
been accused of falsehood. But he 
speaks in terms so full and excellent, 
that it is clear that no one can rely too 
much upon such washing and regener- 
ation, — they are inexhaustible 5 — and 
that no one can place too nuich confi- 
dence in them, — there is still room for 
more. And even for this reason, God 
has embraced, in the word and faith, 
blessings so great, that the nature of 
this life could neither bear nor com- 
prehend them, if they would begin to 
manifest themselves. And, at the 
same time too, when they begin to be 
manifested, the individual must die, 
and leave this life, so as entirely to 
sink and disappear in the blessings 
which he now apprehends in faith, as 
in the limits of a little point. Be- 
hold, so superabundantly are we jus- 
tified and saved- without any works, 
if we only believe it. 

Wherefore, St. Peter also, 2 Peter 
1, 4, says: ^'Whereby are given unto 
us exceeding great and precions prom- 
ises : that by these ye might be par- 
takers of the divine njiture." He does 
not say they wiU he given to us, but 
they are given to us. And Christ, 
John 3, 16, says : " For God so loved 
the world, that he gave his only be- 
gotten Son, that all who believe in 
him, perish not, but have everlasting 
life."* Observe here, that they, all 
who believe, have eternal life. If so, 
they are certainly just and holy with- 
outany of their works; and works 
contribute nothing thereto : but it is 



♦ As there seems to be some discrepancy 
between the English version and the German, 
of this passage, we have adhered to the German. 
— (Translator.) 



effected by imre grace and mercy, so 
richly shed upon us. 

But you may say: ''How does it 
hapx^en, then, that it is so frequently 
said in the Scripture, that those who 
do good shall be saved!" as, Christ, 
John 5, 20, says: "And shall come 
forth : they that have done good, unto 
the resurrection of life ; and they that 
have done evil, unto the resurrection 
of damnation 5" and Paul, Kom. 2, 7 : 
Honor and glory to all who do good ; 
indignation and wrath to all who 
do evil; and many other similar 
declarations. Answer: Hoav is this 
to be viewed I Xot otherwise than 
the Avords indicate, without any ^loss. 
He that does good shall be saved ; he 
that does evil shall be damned. The 
error, however, arises from the fact 
that we judge good works according 
to external appearances. This is not 
the case in the Scriptures, which teach 
that no one can do good, unless he 
himself is good first. Now, he does 
not become good through good works, 
but the works become good through 
him. But he becomes good tlirough 
this washing of regeneration, and in 
no other way. This is v. hat Christ 
means, Matt. 7, 17: " Every good tree 
brill geth forth gx)od fruit; but a cor- 
rupt tree bringeth forth evil fruit; — 
Matt. 12, 33: "Either make the tree 
good, and his fruit good ; or else make 
the tree corrupt, and his fruit cor- 
rupt." 

It is true indeed, the self-righteous 
perform works similar to the regener- 
ated ; yes, their works are frequently 
more brilliant than those of the regen- 
erated. They pray, fast, contribute, 
aid in the erection of institutions, 
make pilgrimages, and conduct them- 
selves very splendidly. But Christ, 
Matt. 7, 15, calls this sheep's clofhingj 
in which ravening wolves move. 
None of them are really humble, mild, 
moderate, and good in their hearts. 
This they show when any one crosses 
them and rejects their works; then 
they b.ring forth their natural fruits, 
by Avhich they may be known ; as te- 
merity, imi)atience, arbitrariness, ob- 
stinacy, and slander, with many oth- 
er evil propensities. 

It is true therefore, he that does 



coxcEK^'lxa the grace of god. 



good shall be saved ; 



that is, liis sal- 
vation shall be made manifest 5 but he 
Avoiild do nothing good, Avere he not 
already saved in the new birth. The 
Scii[)tures. therefore, sometimes de- 
signate such persons aceording to 
their external conduct in regard to 
good works, and at other times, ac- 
cording to their internal nature, which 
produces such external conduct, in re- 
gard to good works, saying : Thej^ are 
already saved in view of their internal 
nature, and the}' shall be saved, if they 
do good : that is, if they remain stead- 
fast, their salvation shall be made 
manifest. 

The works, therefore, Avhich we per- 
formed in our old, unregenerate state 
and Adamic nature, are the works 
which the Apostle rejects in this Epis- 
tle, saying : " Not by works of right- 
eousness, which we have done," &c. 
Tliev mav be "ood works, but not be- 
fore God, who regards personal good- 
ness, and afterwards the works ; as, 
Gen. 4, J:, 5, he had respect first for 
Abel, and then for his oiferiug; and 
he turned awa^' from Cain first, and 
then from his offering, which accord- 
ing to its external appearance, how- 
ever, was an offering and a good thing, 
as well as the offering of Abel. 

He adds too in a remarkable man- 
ner : " Jesus Christ our SaA'ior," in 
order to keep us uuder Christ, as 
young chickens are gathered under 
the Avings of the hen. 



self thus says. Matt. 23, 37 
salem, * * 



For he him- 

" O Jeru- 

how often AA'ould I liaAX 



gathered thy children together, even 
as a hen gathereth her chickens un- 
der her Avings, and ye would not !" 
In this is taught the natiu-e of true 
and living faith. It is of such a charac- 
ter, that it is not enough in order to 
salvation for you to belieA^e in God like 
the Jews and many others did, upon 
whom he , also conferred many bles- 
sings and temporal advantages ; but 
you must believe in God through Je- 
sus Christ. In the first place, you 
must not doubt that he is your gra- 
cious God and Father, that lie has 
forgiven you all your sins, and saved 
you in Baptism. In the second place, 
you must know besides, that all this 
has not been effected without reason. 



or Avithout satisfaction having been 
rendered to his righteousness. For 
there is no occasion for mercy or grace 
to operate on and in us, or to aid us 
in eternal blessings and salvation; 
justice must first be satisfied to the 
fullest extent ; as Christ, Matt. 5, 18, 
says : '• One jot or one tittle shall in 
no Avise pass from tlie law till all be 
fulfilled." 

For whatever is said iji regard to 
the grace audi goodness of God, must 
be understood in reference to those 
alone, Avho most purely fulfill his com- 
mands ; as he says, Mich. 2, 7, wheiA 
the JeAvs presumed the.A Avcre great 
in the sight of God, and continually 
exclaimed : "Peace, peace f again, 
'* Should God be so angry ? should 
his benign Spirit haxe thus broken 
from us,*' &c. 5 he answers : Yes, " do 
not my words do good to him that 
Avalketh uprightly f Xo one, there- 
fore, can attain the rich grace of God, 
unless he shall liaA^e rendered the ful- 
lest satisfaction to the commands of 
God. 

Now, enough has been said to show, 
that our Avorks are nothing before 
God, and that we cannot fulfill the 
least of his commands in a single 
Avork; how much less then can avc 
render full satisfaction to his justice, 
so as to become worthy of his grace ? 
If, moreoA'er, Ave were CA^en able to 
keep all his commandments, and to 
make full satisfaction to his justice, 
still Ave woiild not thereby' be vrorthy 
of his grace and salvation; nor Avould 
he be under any obligation to confer 
them upon us. But lie might requii-e 
all that from us as obligatory service 
of his creatures, Avho are under obli- 

But whatever 
is i)ure grace and 
mercy. 

This Christ clearly taught, Luke 17, 
7, 10, Avhere he thus says in a para- 
ble : " But which of you, having a ser- 
A'ant i)loAving or feeding cattle, Avill 
say unto hiin b^' and by, Avhen he is 
come from the field. Go and sit down 
to meat ? And will not rather say un- 
to him, Make ready Avherewith I may 



gation to serve him. 
he grants besides 



sup, and gird thyself, 
till I haA'e eaten and 



and serve me, 
drunken : and 



afterAvards thou shalt eat and drink ? 



84 



EXPLANATION OF THE EPISTLE FOR SECOND CHRISTMAS. 



Dotli he thank that servant because 
he did the things that were command- 
ed hm? I trow not. So likewise 
ye, Avhen ye shall have done all those 
things which are commanded you, say, 
We are unprofitable servants: we 
have done that which was our duty to 
do." 

Kow, if through grace, and not in 
consequence of any obligation, heaven 
is given to those, who do all that they 
are under obligation to do, and if al- 
so to such persons, (if there be any 
such,) heaven is given, not in conse- 
quence of merit, but through divine, 
gracious promises j as it is said. Matt. 
19, 17, ^' If thou wilt enter into life, 
keep the commandments; what then 
shall we presume ui^on our Avretched 
works ? Why extol them as if, in con- 
sequence of their nature, and not in 
consequence of the pure x)romise and 
gracious word of God, they are worthy 
of the kingdom of heaven I 

In the first i)lace, therefore, God 
has given us a being, who has fully 
satisfied divine justice for us all. And 
in the second place, he lias, also, 
through this same being, shed abroad 
his grace and rich blessings, so that, 
notwithstanding this grace is receiv- 
ed without price or merit, yea, with 
great demerit and unworthiness, it is 
still not given to us without cause and 
deserved merit. But as St. Paul, 
Eom. 5, 18, teaches, that, as we fell 
into sin, which is born in us in our 
natural birth, through Adam, without 
our own deserts and actions ; so, on 
the other hand, in the new birth, Ave 
enter into grace and salvation, 
through Christ, without our merit and 
works. 

For this reason, the holy Apostle is 
so careful, in every place where he 
speaks of grace and faith, to add. 
Through Jesus Christ, so that no one 
come, and say, Yes, I believe in God, 
and am thus satisfied. No, beloved 
friend, you must believe so as to know 
how, and through whom you must be- 
lieve, that God requires of you the 
fulfillment of all his commandments 
and satisfaction of his justice, before 
he accepts your faith unto salvation ; 
and if you could render full satisfac- 
tioUj you should still await salvation. 



through grace alone, and not on ac- 
count of any duties you may perform ; 
so that your pride and presumption 
must fall to the gTound before the 
eyes of God. 

Observe, such are the advantages 
you have in Christ, through whom 
grace and salvation are conferred up- 
on you, as through him, who has ren- 
dered full satisfaction to all the com- 
mandments and justice of God, in your 
stead and for you. Beside^?, he is 
worthy of grace and salvation being 
conferred upon you, through him. 
This is true and Christian faith. 

For no faith is sufficient, but the 
Christian faith, which believes in 
Christ, and accepts, through him, and 
in no other way, these two principles; 
namely, the satisfaction of divine jus- 
tice, and grace, or the gracious be- 
stowment of eternal salvation. Thus 
says Paul, Bom. 4, 25 : " Who was de- 
livered for our offences, and was raised 
again for our justification ;" not only 
for the purpose of putting away sm 
and of fulfilling the commandments of 
God, but also for the purpose of ren- 
dering us worthy, through him, of be- 
ing righteous, and the children of 
grace. 

Again, Bom. 3, 25: "Whom God 
hath set forth to be a jiropitiation 
through faith in his blood ;" not only 
simple faith, but faith in his blood, 
with which, in our nature, he has ren- 
dered full satisfaction, and become a 
throne of grace for us, so that we re- 
ceive both absolution and grace, with- 
out any cost and labor to us, but not 
withotft cost and labor to Christ. 

We must, therefore, shelter our- 
selves under his wings. Matt. 23, 37, 
and not in the security of our own 
faith, flee aAvay, as the hawk would 
soon devoiu' us. Our salvation must 
exist, not in our righteousness, but, 
as I have often said, in the righteous- 
ness of Christ himself, as a tabernacle 
and Aving spread out for us. 

For our faith, and all that we may 
have from God, is insufiicient ; yes, it 
is inadequate, unless it rests itself be- 
neath the Avings of Christ, and firmly 
trusts, that, not we, but he can ren- 
der and has rendered full satisfaction 
to the justice of God for us, and that 



CONCERNINa THE GRACE OF GOD. 



85 



grace and salvation are conferred uj)- 
on us, not on account of our faitli, but 
through the will of Christ 5 so that 
God's pure grace, promised, i')rocured, 
and given for us, may he fully and 
clearly recognized. 

This is implied in his declaration, 
John 14, 6 : '' Xo man cometh unto 
the Father, hut by me ;" and he does 
nothing more in the whole Gospel, 
than draAV us out to himself, si)read- 
ing out his wings, and calling us to- 



gether under him. 



This is the design 



of St. Paul also, in the conclusion of 
this Epistle, where he says : 

" That being justified by bis grace, we 
should be made heirs according to the hope 
of eternal life. This is a faithful say- 
ing." 

He does not say, by our faith, but, 
by the grace of Christ ; that is, Christ 
alone is in favor with God ; he alone 
has done the will of God, and merited 
eternal life. Xow, since he has dene 
this, not for himself, but for us, all 
who believe in him, should be so deep- 
ly absorbed in him, that through him 
and his grace, all that he has done for 
them, should be regarded as if they, 
themselves had accomi^lished it. Be- 
hold what a rich, inexpressible thing- 
Christian faith is ; what great and in- 
comprehensible blessings it brings to 
all believers ! 

Let us learn from this how precious 
the Gosi^el is, which proclaims these 
blessings, and what injuries and de- 
struction to souls, those who silently 
pass over the Gospel, and preach the 
Avorks of the law, yea their own 
human doctrines, effect. Therefore, 
guard against false preachers, yes, 
against false faith also ; rely not upon 
yourself, or uj)on your faith ; flee to 
Christ, keei) under his wings, stay un- 
der his shelter, let not yours, but his 
righteousness and grace be your shel- 
ter ', so that you may be made an heir 
of eternal life, not by the grace which 
you have received, but, as Paul says 
here, by his grace. 

Thus, too, it is said, Ps. 91, 4 : ''He 
shall cover thee with his feathers, and 
under his wings shalt thou trust ;" — 
and, in the Song of Solomon, 2, 14 : 
" O my dove, that art in the clefts of 



the rock, in the secret places of the 
stairs." That is, in the wounds of 
Christ the soul is preserved. Behold, 
this is the true Christian faith, which 
does not flee to, and rely upon itself, 
as the sophists dream, but it flees to, 
and relies upon Christ, and is pre- 
served under and through him. 

It has been sufficiently stated al- 
ready, that we are heirs of eternal 
life, in hope, and that grace, without 
any works, confers at once, all, salva- 
tion, iidieritance, *&c., yet in hope. 
For these are concealed until death, 
and then we shall see what we have 
received and Avhat we possess in 
faith. 

The Armor of this Epistle. 

This Epistle militates forcibly and 
in express terms against all right- 
eousness devised by human reason, as 
well as against all human x)owers and 
free-will. The words are clear, in 
which he says : " Not by Avorks of 
righteousness, Avhich we have done, 
but according to his mercy he saved 
us," &c. And, in fact, all the Avords 
militate against such righteousness. 
For he attributes all to the Avashing 
of regeneration, to renewing, to the 
Holy Si)irit, to Jesus Christ, and his 
grace. Hoav then caii the least par- 
ticle of presumption continue in us, be- 
fore such claps of thunder '? 

Wherefore, it matters not how bril- 
liant secular and ecclesiastical laws 
may be, how splendid the position of 
I^riests, monks, and nuns, hoAV daz- 
zling gentlemen of honor and ladies 
of uprightness, — CA^eii if they could 
raise the dead, — without faith in 
Christ, all is nothing. Such hypocri- 
sy blinds and misleads the whole 
Avorld, and obscures for us the holy 
gosi3el and Christian faith. 

As little, then, as the works of 
beasts, or the occux)ations of men helj) 
us in i)rocuring salA^ation, so little db 
such brilliant AAorks and conditions of 
men, as we haAe just mentioned, as- 
sist us in our sah ation ; yea, they ob- 
struct it in a most pernicious manner. 
For this reason, you should guard 
against Avohes in sheep-s clothing, 
and learn to cleave to Christ in true 
and firm faith. 



80 



EXPLANATION OF THE EPISTLE FOll CHRISTMAS. 



THIRD CHRISTMAS.* 



EPISTLE, HEE. 1, 1-12. 



God, wiso Hi sundry times and in divers 
manners spake in time past imfo the 
fathers by the prophets. 

Hath in these last days spoken unto us 
iiy his Son, Mhom he hath appointed heir 
of all things, by whom also he made the 
worlds ; 

Who being the brightness of his glory, 
and the express image of his person, and 
upholding all things by the word of his 
power, when he had by himself purged 
our sing, sat down on the right hand of 
the Majesty on high ; 

Being made so much better than the 
angels, as he hath by inheritance obtain- 
ed a more excellent name than they* 

For unto which of the angels said he at 
any time, Thon art my Son, this day have 
I begotten thee ? And again, I will fee to 
him a Father, and he shall be to me a 
Son? 

And again, when he bringeth in the 
!irst-begotten into the world, he salth, 
And let all the angels of God worship him. 

And of the angels he saith, Whomaketh 
his angels spirits, and his ministers a 
flame of fire. 

But unto the Son he saith, Thy throne, 
God, is for ever and ever : a sceptre ©f 
righteousness is the sceptre of thy king- 
dom : 

Thou Iiast loved righteousness, and 
hated iniquity ; therefore God, even thy 
God, hath anointed thee with the oil of 
gladness above thy fellows. 

And, Thou, Lord, in the beginning hast 
laid the foundation of the earth ; and 
the heavens are the works of thine hands: 

They shall perish ; but thou remainest : 
and they all shall wax old as doth a gar- 
ment ; 

And as a vesture shalt thou fold them up, 
and they shall be changed ; but thou art 
the game, and thy years shall not fail. 



This is n strong^ a forcible, a lofty 
Epistle, pre-eminently j)reseiitiiig and 
enforcing- tlie liigh article of faith con- 
cerning the Godhead, (the divinity) of 
Christ: and the presnmption, that it 
was not written by St. Panl, is rather 
plausible, because it ])resents a style 
altogether more ornamented, than he is 
accustomed to use in other places. 
.Some jue of the opini(m that it was 
written by St. Luke, and others, by 
St. Apollos, whom St. Luke repre- 
sents as having been mighty in the 
~* A. Of Riiih Mass. 



Scriptures, in opposition to the Jews, 
Acts 18, 24. It is true indeed, that no 
Epistle enforces the Scriptures with 
greater power, than that employed iu 
this Epistle 5 so that it is evident that 
its author was an eminent. Apostolical 
individual, no matter who he may 
have been, ^ow th.e object of this 
Epistle is to establish and advance 
the faith concerning the divinity of 
Christ, and as I have already said, 
there is scarcely any portion of the Bi- 
ble that more strenuoush enforces it. 
We must, therefore, adhere to it, and 
treat it in its regular order. 

In the first place, it was tlie design 
of the Apostle to bring the Jews to 
the Christian faith ; and he presses 
them so closely indeed, as we shall 
hear, that they cannot deny that 
Christ is true God. Kow, if he is God 
and the son of God, and he himself 
has preached to us, and suf!i?red for 
us, necessity and justice demand that 
we should much rather believe in him : 
the fathers in times past believed, 
when God spake simply through the 
prophets. 

Thus he contrasts the preachers 
and the disci])les ; the fathers and us, 
who are the disciples; the Prophets 
and Christ, avIio are tlie preachers. 
The Son, the Lord himself, ];reaches 
tons; his servants preached to the 
fathers. No^^', if the fathers believed 
the setvants, how much more would 
they have beb'eved the Lord himself? 
And if Ave believe not the Lord, how 
much less would we have believed the 
servants ? Thus he urges the one by 
the other ; so that our unbelief in com- 
parison with the faith of the fathers, 
is an enormous disgrace ; and on the 
other hand, the faith of the fathers, 
in comparison with our unbelief, is a 
very great honor. 

Our shame apx)ears still greater, 
when we bear in mind the fact, that 
God spake to the fathers, not only 
once, but at sundry times, and not on- 
ly in one manner, but in divers man- 
ners, and still they always believed, 
whilst we are not once induced by 
such examples to believe the Lord 
himself. Observe, thus he proceeds 
with a powerful discourse to convert 
the Jews, and yet it availed nothing. 



COXCERNIXO THE DIVINITY OF CUEIST. 



S" 



"At sundry times and in divers man- 
ners. ' 

In my view, there seems to be this 
(liiiereiice between these two phi'ases. 
The i)hrase, at sundry times, implies 
that there were many i)rophets suc- 
ceeding each other, and tliat all 
tiie prophecies Avere not jnade through 
one prophet, at the same time. The 
phrase, ui divers manners^ implies, 
that through one prophet, to say noth- 
ing of the many, God spake at , one 
time, in one maimer, and at other 
times, in different manners. As for 
instance, some times, he expressed 
himself in clear terms, and at other 
times, through iigures and visious : — 
Ezekiel described the four Evangel- 
ists by the four beasts; again, Isaiah 
sometimes clearly says that Christ 
shall be a king, and, at other times, 
he calls him a rod and a branch of the 
stem, Jesse; again, excellent fruit of 
the earth, and thus they speak of 
Christ in divers manners. 

The words, in divers incuufers, more- 
over, may also be understood as refer- 
ring to the fact that, for the |)urpose 
of aiding the people of Israel in their 
temporal matters also, God spoke in 
various waA'S. For his leading them 
out of Egypt, by Moses, Avas one 
thing, and his leading them through 
the lied Sea Avas another tiling ; and 
his commanding Moses to fight, cVc, 
Avas still a different thing. There Avas 
ijot simply one declaration, but di- 
vers declarations Avere em])loyed. The 
objects accomplished diitered; but 
the faith Avas, neA'ertheless, ahvays 
the same, at all times and in all man- 
ners. 

HoAv beautifully and kindly the 
Ax)ostle i)ersuades and iuAites the 
Jews, by calling to their minds the 
fathers, the prophets, and God him- 
self. They had unbounded confidence 
in the fathers, the prophets, and God 
AA'ho spake to them in times past. 
But now thev Avill not l)elieA'e him :— 
nor Avill they take to heart the fact, 
that he spake to the fathers, not only 
once, l)ut frecpiently, not in one man- 
ner, but in divers manners, as they 



Avell know, and must confess ; nor Avill 
they belicAe now, since he speaks in 
another time and in another manner. 



In this manner he ncAcr spake before, 
nor will he ever speak in it again. 
The manner of speaking, therefore, 
A\'hich thcA' so aidenth' desire, will 
ncA'er be employed. For he has nev- 
er yet spoken, in former times, in the 
manner designated by them. For 
that AYOuld obstruct the faith and the 
object of God. AVe must leaA'e to him 
the time, the person, and the manner, 
to speak, and be coiicerned about the 
faith only. 

Wherefore, he may well say, ''In 
these last days.'- For, preA'ious to the 
last day, no other mode of preaching 
Avill be employed. For this is the last 
time and the last manner, in which he 
designs to speak. He has command- 
ed this Avord alone, and left it on re- 
cord, to be x)reached until the end, as 
St. Paul, 1 Cor. 11, 2G, says: ^^ For as 
often as ye eat this bread, and drink 
this cup, ye do shoAv the Lord's death 
till he come." He also arrests their 
gazing, by saying, In these days ; so 
that they need not gaze after other 
days to come. The days, in AA'hich 
the last time and the last manner of 
speaking have commenced, are al- 
readA' at hand. 

'•By bis Son." 

Here he begins to praise Christ, 
the last teacher, speaker, and apostle, 
and so praises him, as to show^ from 
forcible, well-grounded Scripture, that 
he is the real Son of God, and Lord 
OA'er all. Here we should first learn 
to knovv' Christ rightly, and how he 
exists in two natures, the diA'ine and 
the human. In regard to this many 
persons fall into error. In some re- 
spects, they manufacture fables out 
of his AA'ords. They apply to the di- 
A ine nature such declarations as real- 
ly belong to the human nature, and 
thus delude themselves by such pas- 
sages of Scripture. For, in regard to 
the declarations concQi^ning Christ, it 
is of the utmost importance to determ- 
ine Avhich ones belong to the divine 
nature, and Avhich to the human. — 
Then all Avill be clear and easy. 

But, befcn^e we do'this, avc nuist at- 
tend to the inquiry, Avhich some one 
may institute: If this is the last ser- 
mon, [or proclamation,] AAhyis it said 
concerning Elias and Enoch, that they 



88 



EXPLANATION OF THE EPISTLE FOR CHRISTMAS. 



shall come in opposition to Antichrist? 
Ansiver : Concerning the advent of 
Elias,* I maintain that he ^vill not 
come bodily t or physically. I know 
A^ery well that St. Augustine has 
somewhere said ; The advent of Elias 
and Antichrist is firmly fixed in the 
minds of all Christians. But I also 
know that there is no declaration of 
Scrii)ture extant to prove this asser- 
tion. For what Malachi, ch. 4, v. 5, 
says concerning the coming of Elias, 
the angel Gabriel refers to John the 
Baptist, Luke 1, 17, and Christ does 
the same thing still more clearly, 
where he says, Mark 9, 13 : " But I 
say unto you. That Elias is indeed 
come, and they have done unto him 
whatsoever they listed, as it is writ- 
ten of him." Kow if John is the Eli- 
as, concerning whom this was writ- 
ten, as the Lord says here, the decla- 
ration of Malichi is already fulfilled. 
For there is nothing more said con- 
cerning the coming of Elias. The 
declaration which the Lord made a 
little before: ^' Elias verily cometh 
first, and restoreth all things,'^ may 
be fairly interpreted, as if the Lord 
had been speaking of his office in this 
waj^: Yes, I know well that Elias 
must first come, and restore all things ; 
but he has already come and done this. 
This view of the subject is required 
by the circumstance, that immediate- 
ly after speaking of the coming and 
office of Elias, he speaks of his own 
sufferings : ^' It is written of the Son 
of Man, that he must suffer many 
things, and be set at naught." I*^ow 
if this was to take place after the com- 
ing of Elias, he must surely have al- 
ready come. I know nothing more in 
regard to the coming of Elias, unless 
it might be that his spirit, that is, the 
Word of God, will be brought forth 
again, as it now seems to appear. For 
I have no longer any doubt, that the 
Pope with the Turks is Antichrist ; — 
no matter what you may believe 
about it. 

* A. I hang between heaven and eaith, and 
much rather hesitate as to whether he will come 
bodily, &c. 

t A. Nor shall I contend strenuously about 
this; let him that will, believe it, or believe it 
not. 



Now, in returning to Christ, we as- 
sert, that it is necessary firmly to be- 
lieve that Christ is true God and true 
man, and that the Scriptures and 



'7 



Christ himself sometimes speak in 
regard to the divine nature of Christ, 
and at other times in reference to his 
human nature. As, for instance, the 
declaration, John 8, 58, ''Before 
Abraham was, I am," has reference 
to his divinity ; but the declaration. 
Matt. 20, 23, '' To sit on my right 
hand, and on my left, is not mine to 
give," is made in regard to his hu- 
manity, which could not heli) itself on 
the cross; although some wished to 
shoAv great skill here by their abstruse 
interi^retations, for the iiurpose of op- 
posing the heretics. Thus, too, the 
passage, where it is sr.icl,* Mark 13, 
32, "Of that day and that hour 
knoweth no man, no, not the angels 
which are in heaven, neither the Son, 
but the Father," has reference to the 
man Christ. 

The explanation, the Son kneiv not^ 
that is, he did not choose to reveal, is 
unnecessary here. Of what advan- 
tage could such a gloss be? The hu- 
manity of Christ, even like any other, 
holy, natural man, did not always 
consider, speak, desire, and observe 
all things. Some make out of him an 
almighty man, unwisely blending to- 
gether the two natures, and their 
works. As he did not always see, 
hear, and feel all things; so, in like 
manner, he did not always contem- 
plate all things in his heart, but as 
God moved him, and brought them 
before him. He was full of grace and 
Avisdom, so that he was able to judge 
and to teach all that came before him, 
because the Godhead which alone sees 
and knows all things, was personally 
present in him. And, finally, all that 
is said about the humiliation and ex- 
altation of Christ, must be applied to 
the man; for the divine nature can 
neither be humiliated nor exalted. 

"Whom lie hath appointed heir of 
all things." 

* A. " My Father is greater than I," John 
14, 28. Again, Matt. 23, 37: «• How often 
would I have gathered thy children together, 
even as a hen gathereth her chickens under her 
wings. It. 



CO^'CER]NmG^ THE DIVINITY OF CHRIST. 



89 



This is si:)okeu in regard to his hu- 
manity. For Ave must believe that 
Christ is over all things, not only ac- 
cording to his divinity, but also ac- 
cording to his luinianity; so tbat all 
creatnres are subservient and subject 
to the man Christ. As God lie cre- 
ates all things ; but as man he cre- 
ates nothing, and yet all are subject 
to him, as David, Ps. 8, 0, says: — 
^' Thou hast put all things under his 
feet.'' 

Thus, Christ is our Lord and God. 
As God he creates us 5 as Lord Ave 
serve him, and he rules over us. Thus, 
it is the olbject of the A^^OwStle to speak 
of him, in this Epistle, as true God, 
and Lord oAcr all things. For al- 
thougli the natures are different, yet 
they constitute one person; so that 
all that Christ does or suffers, God 
has certainly done and suffered ; not- 
Trithstanding only the one nature is ef- 
fected. 

For illustration, Avheu I speak of a 
Avounded limb of a man, I say, the 
man is Abounded, — although his soul, 
or his entire body is not AA'ounded,but 
only a part of his body, — because his ' 
body and soul constitute one person. ! 
IN^OAv, as I must speak differently con- I 
cerning body and soul; so, too, 'must ' 
I speak concerning Christ. Again, it \ 
is not imi)roper to say, I do not knoA\ 



j For, all that is not made, and still is 
something, must be God. Again, all 
' that is made, must be a creature, and 
3 cannot be God; for it does not deriA'e 
' its existence from itself, but from him, 
; Avho created it. But noAv all things 
I are made by Christ, and he is made 
by nothing; hence, he has his exist- 
ence from and in himself, and not 
[ from any created thing, nor from any 
creator. 

If then, moreover, lie is a Son, he 
cannot exist alone ; he must have a 
Father; and if bv him God made the 
Avorld, that God Avho made the Avorld 
by him, must not be he, by Avliom he 
made it. Thus it folloAvs, that there 
must be two distinct persons, the Fa- 
ther and the Son, ancl yet* the divine 
nature is only one, and there cannot 
be more than one God. Hence it is 
conclusiA'e, that Christ A^itll the Fa- 
ther is true God, in one divine essence, 
Creator and Maker of the Avorld, and 
there is no difference, except that one 
is the Son, and the other the Fatlier ; 
neither is he created hj the Father^ 
like the a\ orld Avas, but must be be- 
gotten in eternity ; nor is he less than 
the Father, bnt like him in CA^ry Avay 
and respect, except that he is iDegot- 
ten of the Father, and not the Father 
of him. 
XoAv, if AN'e cannot comprehend this 



the sun, in the night, Avhen at the by our reason, vre must submit to 



same time I know it ancU in my un- 
derstanding, but not by my eyes. 
Thus Christ knoAvs nothing about the 
last day, and yet he knoAvs it AvelL 
" By whom also he made the worlds." 
This is the Son, you Avill obserA'e, 
Avho is appointed heir of all things, 
according to his humanity, and yet by 
him, as God, all the worlds were 
made. He has only one person, but 
two natures, and two kinds of Avorks. 
There is only one Christ, but in him 
there are two natures. In reference 
to him the highest terms are emi^loy- 
ed. 

It is evident, indeed, that the Apos- ' 
tie speaks concerning the Son, aa ho is 
appointed heir, and by him all the 
world is made. If, then, exeij thing | 
is made by him, he himself could not j 
have been made. Hence, it follows I 
clearly, indeed, that he is true God. ! 



these and similar Scrii:)tural declara- 
tions, and belicA'e. For if we could 
comi^rehend it by our reason, there 
would be no necessity for belicA^ing it. 
It is evident that these words speak 
of two, when it is said : " By whom 
also he made the worlds." Xor is it 
less clear, that he, ayIio is not made, 
but by whom all things are made, 
must be God, but how this may be, 
the Scriptures neither say, nor ex- 
press ; it must be belicA^ed. 

Xow, this manner of si)eaking is em- 
ployed in the Scrii)tures: The icorJd is 
created hy Christy of the Father^ in the 
Hohj Spirit , and for this there is good 
reason, although not A'ery clear or 
comprehesible. But for the pirrpose 
of a mere intimation, this manner of 
si^eaking is emi)loA'ed, in order to in- 
dicate that the Father does not de- 

* A. because. 



90 



EXrLAXATIOlN OF THE EPISTLE FOll CHRISTMAS. 



rive his divine essence from the >Son, 
hilt the Son from the Fatiier, and that 
he is the first, original person in the 
Clodhead. For this reason, it is not 
said that Clirist made the workl by 
the Father, hnt that the Father made 
it b}^ Clirist, that the Father may he 
regarded as tlie first jierson, and from 
him, yet by Christ, all things have 
their existence. In this manner John 
also speaks, John 1, 2 : '' All things 
were made by him ;" and Col. 1, 10 : 
'' All things were created l)v him, and 
for himf and Eom. 11, 3G? ''For of 
him, and through him, and to him, 
are all things." 

Yon perceive now, how appropriate 
the language is in which Christ is 
called an heir, according to his hu- 
manity. For who should be more en- 
titled to inherit all the estate of God, 
than he who is Son '? He together 
with the Father created all this or all 
creatures; but he is now also man, 
and Son, and because he is Son, he 
inherits these, and he is a Son now in 
both natures. But whence this mode 
of spealving is derived, we shall hear 
in the Gospel. 

" Who being the brightness of his glo- 
ry and the express image of his person,'' 

He expresses here, by several simi- 
les, as clearly as possible, that Christ 
is a distinct person from the Father, 
and yet he is real, true God. But the 
German and Latin words are not en- 
tirely equivalent to the Greeh terms 
employed by the Apostle. He styles 
him such a brightness as x)roceeds 
. from the gl or}' of the Father ; like the 
aurora rising from the sun, which has 
with and by itself the whole sun, and 
is not a i)art of the brightness, but 
the whole brightness of the whole sun, 
shining from the sun, and remaining 
on it. So that, in this way, by a sin- 
gle word, the birth, the unity of the 
nature, and the distinction of the per- 
sons are understood. For Christ, with- 
out intermission, is etern all 3' begotten 
of the Father, cA^er proceeding, like 
the sun in the morning, not at mid- 
day or in the evening. Nor is he the 
Father according to the person ; like 
the brightness is not the sun 5 and 
yet he is with the Father and in the 
Father, neither before nor after him ; 



but co-eternal with him and in him 
as the brightness is at the same 
time with and in and on the sun. 

He also calls the brightness of the 
the Father, Doxa. which properly im- 
plies honor or glory ; because the di- 
vine nature is pure glory and honor, 
as that which derives ail from itself, 
and not from another, and may boast 
of, and glory in itself. aSov\', he says 
Christ is an entire light, a full bright- 
ness of his honor; that is, healsohasin 
himself the whole Godhead, and can 
boast of, and glory in all that the Fa- 
ther can; except that he derives it 
from the Father, and not the Father 
txom him. He is the brightness pro- 
ceeding from the paternal honor ; that 
is, he is God begotten, and not God 
begetting, yet he is God complete and 
perfect, as the Father is. 

The Scriptures you v, ill observe, do 
not employ this mode of speaking in 
regard to the Saints, who are also an 
honor to God : that is, they were made 
and created for the honor of God. 
But here, when he says, Christ is the 
brightness of the paternal honor, the 
words force the conclusion, that the 
X)aternal honor is in the brightness it- 
self, otherwise it would not be the 
brightness of his honor. And what 
shall I say ? These words may be 
better understood with the heart, than 
expressed by the tongue or the pen. 
They are clearer in themselves, than 
any of the glosses render them, and 
the more they are glossed, the more 
obscure they become. Tliis is the 
sum of the matter: the whole God- 
head is in Christ, and to him, as to 
God, all honor is due ; yet he does not 
derive this from himself, but from the 
Father. This is equivalent to two 
persons, one God. For in this place he 
does not speak concerning the H0I3' 
Ghost, in whom it is easy to believe, 
Avlien we have advanced so far as to 
be able to regard two persons as one 
God. 

In regard to the other simile, in 
which he styles him an iuiage or sign 
of the being or essence God, I shall 
still claim the privilege of speaking 
plainly and clearly. AYlien an image 
is made according to the likeness of 
a person, it is not an image of the es- 



COTS^CER^'INa THE DIYIXITY OF CIISIST. 



91 



£<jnce or nature of the i^ersou. For it 
is not a person, but it is stone or Tsood ; 
and it is an image formed out of the 
■substance of stone or wood, in the like- 
ness of the man. But if I could take 
the essence of the man, as the potter 
takes clay, and make an image out of it, 
which would at the same time be the 
inmge of the man, and also entirely 
include in itself his essence or nature, 
it AYOuld, you perceive, be an essential 
image, or an image of tlie hunmn sub- 
stance. Siu'h an image is a creature ; 
for all images tliat are made, are form- 
ed out of a substance and nature dif- 
ferent from that of which they are 
images. 

But here the Son is an image of the 
paternal essence, of such a character, 
that the paternal essence is tlie image 
itself; and, were it admissible so to 
speak, the image is made out of the 
paternal essence, so that it is not on- 
ly like, and one witli tlie Father, but 
it also contains in itself his entire es- 
•sence and nature; as it may be said 
in reference to the brightness of his 
glory, that the brightness is made out 
of the glory, and that it is not only 
like it, but contains it in itself wholly 
and naturally, so that the brightness 
and the glory are one thing. 

Xow observe, as I say concerning 
tlie image of a man : This is a wooden 
image, or image formed out of stone; 
sso I say: Christ is a divine image, so 
that, as true as the former image is 
wood, so true is the latter image God. 
St. Paul, therefore, calls Christ the 
image of tlie living and invisible God. 

^ow, in the wooden image this per- 
fection is wanting. For, although it 
is indeed a wooden image, it is still 
not an image of the wood, but of the 
individual ; nor does it represent the 
wood but the individuai. If the in- 
dividual, moreover, is really fashioned 
in the wood, yet he is still not wood, 
tind his essence is something difi'erent 
froln the substance, in which his im- 
age is formed ; and in regard to all 
creatures, the image is a different sub- 
stance from that of him, whose image 
it is; nor can any image be found, 
that is his essence or substance. But 
here the image and he, v»hose image 
it is, are one essence, except that the 



Father is not an image. For he is not 
fashioned from the Son, but the Son 
from the Father and according to the 
Father, \n one simple, real, divine es- 
sence. 

Such perfection is also vranting in 
regard to tlie brightness of the sun. 
The sun has its own splendor, and the 
brightness, its own ; but the bright- 
ness derives its splendor from the sun. 
But here the brightness is the splen- 
dor in such a ^^ay, that out of the 
splendor, (so to speak,) the brightness 
is made or constituted, and the si)len- 
dor is entirely and essentially the 
brightness itself, except that the 
brightness is not thus constituted out 
of itself, but out of the i)aternal splen- 
dor. 

Observe, these words are still clear- 
er in themselves, than this explana- 
tion. His declaration. The image of 
his person, the brightness of his glo- 
ry, is clear enough. 



Here the tongue 



should be silent, and let the heart le- 
flect. The Hebrew mode- of si^eaking 
is thus: Fanpei'cs sanctornm, i. jjciv- 
2}eres sancti. Yirius Dei, i. virtus De- 
ns. SiCj character stihstantiae, i. clia- 
racier suhstantia, suhsistens et iiisemct 
Deus. Sic, splendor gJoriae, i. splendor 
gloria ipsa. Latinists may well com- 
prehend this, but for the Germans, 
aiul the common peoj^le, it is enough 
to call that, which is made out of gold, 
an image of gold. Thus, they should 
also call Christ an image of God, be- 
cause he is entirely constituted out of 
God, and besides him there is no God; 
except that he has this Godhead ancl 
image from the Father, as the first 
person ; and the two are one God. 
This is not the case with creatures. 
For the golden image does not repre- 
sent its golden nature, but a different 
nature, that of the individual. There- 
fore, although it is a golden image, 
yet it is not an image of the gold's 
own essence. For gold must be rep- 
resented by another image, as by a 
golden color, or by something that is 
not gold. 

But here the image is also the es- 
sence itself of that, of Avhich it is an 
image, and no other image is needed 
but its own.* Here faith, and not 

* A. Essence. 



02 



EXPLANATION OF THE EPIS^TLE FOR CHRISTMAS. 



sharp speculation, is needed. The 
words are sufficiently clear^ indubita- 
clCj and forcible. Whoever will not 
recognize the divinity of Christ in 
these words, will not recognize it in 
any other way. Xor is Christ called 
an ordinary, common image here, but 
Character ; that is, an express image, 
so that nothing else, as a i)ortrait, is 
like it. Thus, too, he is not an ordi- 
nary image, but Apaugasyna^ a real 
brightness, which is like nothing else, 
but the glory, from which it x>roceeds. 

"And upholding all things by the word 
of his power." 

This is the third instance here, in 
which Christ is represented as God. 
In the first place, it is said that the 
worlds were made by him; in the 
second x>lace, that he is the brightness 
and image of God, and here, that he 
upholds all things. If he ui3holds all 
things, he is not held up, but is rather 
above all things ; hence he must be 
God. But to uphold all things is, to 
support and maintain all things : so 
that, all things are not only made by 
him, as already said, but are also per- 
petuated and preserved by him ; as 
St. Paul, Col. 1, 17, says : '^ By him all 
things consist." The word, upholding^ 
is well selected. He uses neither co- 
ercion nor restraint, but he gently uj)- 
holds, and i)ermits all creatures to en- 
joy his gentle goodness ; as it is writ- 
ten in the Wisdom of Solomon, 8, 1 : 
" Wisdom reacheth from one end to 
another mightily ; and sweetly doth 
she order all things." 

But I have not made up my mind 
Avith certainty, in regard to what is 
intended by the phrase, " By the word 
of his power." Were a man thus to 
speak, I would conclude that he had 
fallen into error, because Christ him- 
self is the Lord, and he has no word, 
by which he operates. Were it spo- 
ken in reference to the i^erson of the 
Father, it would fully accord with the 
Scriptures ; for the Father made all 
things through his Word, and upholds 
all things in the Word ; as it is said, 
Ps. 33, 6 : ''By the word of the Lord 
Avere the heavens made." 

Here I shall Avithdraw my view, 
giving place for another and better 
one, and simply state my opinion. 



He may, perhaps, speak thus, for the 
purpose of blending the i)ersons in one 
Divinity or Godhead, since they are 
one God, and that is said in reference 
to the person of the Father, since 
Avhatever God does, each person does. 
Thus God upholds all things by his 
Word. Christ and this Word are re- 
ally that God. 

There are other portions in the 
Scriptures, in which the x^ersons are 
suddenly changed. As for instance, 
in the second Psalm, ver. 6, 7 : '' Yet 
have I sel my King ujion my hoi 3' 
hill of Zion. I will declare the decree ; 
the Lord hath said unto me. Thou art 
my Son," &c. Here the first part is 
spoken in the person of the Father 
concerning the Son, and the other, in 
the person of the Son in regard to the 
Father. Here in a single passage the 
persons are changed, because both 
are one God. This may be the case 
in the declaration of the text, that, 
when it is said, he is the image of 
God, the reference is to Christ, and 
when it is said. He upholds all things 
by his word, it is to the Father, Avith- 
out making any distinction, because 
both persons are one God, Avithout 
distinction. 

If this is not satisfactory, aa^c might 
look at the matter in this light. By 
the term, icord^ something like an act 
or history might be understood, as it 
is said in the Gosi^el, Luke 2, 15, con- 
cerning the shepherds : " Let us now 
go CA^en unto Bethlehem, and see this 
thing," word, history, " AA^hichis come 
to pass ;" that is the history or the act 
which is come to pass there. This 
might be the meaning here, Christ up- 
holds all things by the Avord of his 
power ; that is by the act of his pow- 
er. For by the operation of his pow- 
er, all things are preserAxd, and all 
that has existence and j)OAA'er, deriA^es 
these, not from itself, but from the ac- 
tive poAver of God. And here, more- 
over, the power and the Avord should 
not be separated, but the word and 
the poAver are one thing, as if we 
should say relative to an efficacious, 
or efficient Avord, that the poAA er is the 
nature and essence of the word, which 
operates in all things. Now let each 
one adopt whatever view may be 



CONCERNINGr THE DIVINITY OF CHRIST. 



93 



deemed most j)roper. 

*• When he had by himself purged our 
sins." 

Here lie properly touelies tlie Gos- 
X:>el. Whatever may be said coneern- 
ing- Christ, is no benefit to ns, till we 
learn that it is spoken for our use and 
benefit. What advantage would 
preaching be, were it designed for 
Christ's sake alone ? l^owj it wholly 
and entirely concerns us and our sal- 
vation. Let us, therefore, listen Avith 
joy. The language is lovely beyond 
measure. That Christ, — who is so 
great, who is heir of all things, the 
brightness of God's glory, the image 
of his i)erson, who upholds all things, 
not hj extraneous i^ower or assistance, 
but by his owji act and power, in a 
word, who is all in all, — ^has come to 
t)ur service, i^oured out his love for us, 
and i)repared a purification for our 
sins. 

He says, OuVj our sins not his sins, 
not the sins of unbelievers. This pu- 
rification is of no adA^antage, nor is it 
adapted to him who does not believe 
it. I^or did he eftect this i)urifica- 
tion through our free-will, reason, 
X^ower, works contrition, or repentance 
^ — these all are nothing in the sight of 
God, — but through himself. How, 
through himself ? By taking our sins 
upon himself on the holy cross, as 
Isaiah, 53 ,G, says. 

But even this is still not enough. 
He has effected it through himself , so 
that, when we believe in him, that he 
has effected it for us, he himself dwells 
in us through and on account of such 
faith, and daily purifies us through 
his own work ; so that nothing but 
Christ himself contributes anything 
towards purifying our sins, ^ow he 
neither dwells in us, nor does he work 
in us such i)urification through himself 
in any other way, but in and through 
faith. 

Hearken then, ye deceivers of the 
world and blind leaders of the blind, ye 
Pope, bishops, priests, monks, learn- 
ed, and idle talkers, who teach that 
"sins are purged by human i)erform an- 
tics and satisfactions made bj' men for 
sins, issuing indulgences, and vend- 
ing devised purifications for sins. Lis- 
ten here : purification for sins is eff'ect- 



,9, 
their 



ed not by human efforts, but by Christ 
alon e and through Christ him self. Ko w 
Christ is communicated to us, not 
through any work, but through faith 
alone, as St. Paul, Eph. 3, 17, says: 
" Christ * dwells in your hearts by 
faith." Hence it is clearly evident that 
purification for sins, is faith, and he 
that believes that Christ has x)nrged 
his sins, is most assuredlj' purified 
through that faith, and in no other 
way. Hence, St. Peter, Acts 15 
appropriately says : " Purifying 
hearts by faith." 

jSTow, Avhen we are in possession of 
this faith, and this purification is effect- 
ed in us by Christ himself, we should 
perform good works, hating and re- 
X)enting of our sins ; then our works 
are really good ; but before the exist- 
ence of this faith, they avail nothing, 
inducing false confidence and trust. 
For our sins are an ca^I so heinous, and 
their purification cost a price so enor- 
mous, that a i^ersonage so exalted, as 
Christ is here represented, had to in- 
tervene, and purge them himself.— 
What could our Aveak, ineffectual i^er- 
formances,-performances of creatures, 
sinful, weak, and corrupt, — accom- 
plish in matters of such magnitude ? 
They would be like an indiAidual, who 
would presume to burn heaven and 
earth with an extinguished brand. 
Our sins require a price equal A\ith 
God, who is offended by our sins. 

" Sat down on the right hand of the 
Majesty on high ; being made so much 
better than the angels, as he hath by in- 
heritance obtained a more excellent name 
than they." 

This declaration has reference to the 
human nature of Christ, in which he 
effected a i)urification for our sins ; 
yet it is true, however, that the Son 
of God effected it. Nor should the 
person be separated for the sake of 
distinguishing the natures. Hence it is 
also true that the Son of God sits on the 
right hand of the Majesty j although 
this occurs according to his humanity 
alone ; for according to his diA'inity, he, 
too, himself is the only Majesty Avith 
the Father on whose right hand he sits. 
We shall now, howcA^er, cease this 
manner of speaking, as it is obscure, 
and adhere to the language of the 



94 



EXPLANATION OF THE EPISTLE FOR CHRISTMAS. 



text, whicli is clearer. 

To sit on the rif/hthand of the Majesty, 
is certainly to be like tlie Majesty. 
Tlierefore, ^\ilere Christ is represented 
as sitting on the right hand of God, 
there it is established fundainentally, 
that he is true God. Since no one, but 
God himself, is like God. Tlie fact, 
therefore, that the man Christ, is said 
to sit on the right hand of God, is 
equivalent to saying that he is true 
God. It is said,'Ps. 110, 1 : The Lord 
said unto my Lord, sit thou at my 
right hand f that is, he said to Christ 
who is man, Be like me -, that is. Thou 
shalt be recognized, not sim^^ly as 
as man, but as God ; as the Ai^ostle 
here adduces this passage iTom this 
Psalm. 

Again, Ps. 8, 7, it is said; ^'Thou 
hast put all things under his feet;" 
that is. Thou hast made him equal 
with thyself ; not because he then first 
began to be God, but because the 
man was not x^i'eviously God and 
equal with God. For as soon as he 
began to be man, he began to be God. 
The Scriptures speak so much more 
appropriately concerning Christ, than 
we do, enveloping the person so deep- 
ly in the nature, and again separating 
the natures, that few^ iiroperly com- 
l)rehend it. I have frequently fallen 
into error myself, in regard to these 
and similar i)assages, attributing to 
the nature what belongs to the per- 
son, and rice versa. Thus Phil. 2, G, 
7, it is said : '' Who being in the form 
of God, thought it not robbery to be 
equal with God : but made himself of 
no reputation, and took ui)on him the 
form of a servant, and was made in 
the likeness of men : and beiiig found 
in fashion as a man." This ])assage, 
however, is obscure. 

^ow in returning to our text we 
should observe that the Apostle be- 
gins to adduce his i)rinciples of Scrip- 
ture from the Old Testament, show- 
ing that Christ is God. For, hither- 
to, he expresses liis Aiews and lan- 
guage as derived from the Scriptures, 
saying that Christ is so much better 
than the angels; for he has become 
God, and has by inheritance obtained 
ii more excellent name than they. All 
this is designed to indicate that the 



man Christ has began to be God, and 
is glorified, and recognized as God. 
" Fdv iiiito which of the aiigels said 
liG at any time, Thou art iny Son, this, 
dav have I begotten tliee ?" 

This declaration appears in the 
second Psalm. For the purpose of 
rendering it still more clear that he is; 
speaking of Christ, we shall adduce 
the entire Psalm, which reads as fol- 
loAvs : ^' Why do the heathen rage, and 
the people imagine a vain thing ? The 
kings of the earth set themselves, and 
the rulers take counsel together^ 
against the Lord, and against his an- 
ointed, saying, Let- us break their 
bands asunder, and cast away their 
cords from us. He that sitteth in the 
heavens shall laugh : the Lord shall 
have them in derision. Then shall he 
speak unto them in his wrath, and vex; 
them in his sore displeasure. Yet 
have I set my king upon my holy hill 
of Zion. I will declare the decree : 
the Lord hath said unto me, Thou art 
my Son ; this day have I begotten 
thee. Ask of me, and I shall give 
thee the heathen for thine inheritancCj 
and the uttermost parts of the earth 
for thy iwssession. Thou shalt break 
them with a rod of iron ; thou shalt 
dash them in pieces like a potter's 
vessel. Be wise now, therefore, O ye 
kings : be instructed, ye judges of the 
earth. Serve the Lord with fear, and 
rejoice with trembling. Kiss the Son, 
lest he be angiy, and ye perish from 
the way, Avhen his wrath is kindled 
but a little. Blessed are all they that 
l^ut their trust in him." 

Here we clearly i^erceive that 
Christ, against whom the Jews to- 
gether with Pilate, Herod, and the 
chief priests, raged, is intended. To 
him, he says, ^' Thou art my Son," &c. 

This passage the Jews endeavor to 
evade by the introduction of wild in- 
terpretations ; and because they are 
unable to deny that this Psalm has 
reference to an individual who is to 
be a king, and Christ, which implies 
anohited, they assert that it has refer- 
ence to David, who also was a Christ. 
For they style all kings messiahs or 
christs, that is, anointed ones. But^ 
their i)osition will not hold. For pa- 
vid never inherited the heathen, nor 



CO^XERXIlSTf THE DIYI^■1TY OF CUEIST. 



95 



did Itis kingdom extend to the utter- 
most partsof the earth, as the Psalm 
asserts in regard to this Idng. Xor is 
there a single dechiration in the 
Scriptures, in Avhich it is said to aiiv 
man, Thou art my Son. 

But even if they admit tiiat this 
Psahn speaks of the Messiah, tliey re- 
sort t o other subterfuges. They main- 
tain tliat the ]\ressiah is yet to come, 
and that this Jesus Christ is not the 
Messiah : and, besides, that, even if 
he is called the Son of God, he is not, 
therefore, God. For it is written and 
said concerning all the children of 
God, Ps. 82, ():"''! have said. Ye are 
gods ; and all of you arc chiklren of 
the Most High,'' And in many places 
in the Scriptures, tlie saints are call- 
ed the children of God; as, Gen. G, 
2, Ps. 89, 27, Matt. 5, 45, 1 John 3, 2 ; 
and, in various places, Paul calls us 
children of God, and, therefore, we al- 
so call him Father, saying, ^' Our Fa- 
ther,*' &c. 

How shall we reply to this ? Shall 
we leave the Ai)ostle in this difficulty, 
as if he had not adduced good and 
clear grounds from the Scriptures ? 
This Avould be injustice. In the first 
l)lace, experience shows that this Je- 
sus is the one, of whom the Psahn 
si:)eaks ; for in Christ it is fultilled. 
He was persecuted by kings and ru- 
lers. They sought to exterminate 
him and, by their eifort, brought de- 
rision on themselves. They Avere de- 
stroyed, as it is here "said. He is re- 
cognized as Lord throughout the 
whole world; so that no king, either 
before him, or since him, ruled or rules 
as for and wide as he does. ISTow, if 
in him this Psalm is fultilled, it can- 
not be construed as referring to any 
one else. 

x\lthough saints are called gods 
and the cliildren of God, the reason- 
ing of the Apostle, based on the fact 
that it is nowhere said in reference to 
any angel, nmch less to any man, — 
Thou art mv Son. is sutticient to show 
that Christ is God. ' Hence, he must 
be a peculiar Son, above all men and 
angels. Now, since he does not call 
him a son in common with others, but 
singles him 



higher than angels, unless he be true 
God, since angels are the 



highest 



or 



out 



than all others. 



he must be higher 
Now, he cannot be 



der of beings. 

He begets, moreover, all other chil- 
dren through nieans, as. St. James, 1, 
18, says : " Of his own will be^at he us 
with the Avcrd of truth." Angels are 
not begotten, but created. This Son, 
however, he did not create, but begat 
him through himself, saying, I, I ni}'- 
self, by myself, I have begotten thee, 
this day. Such laiiguage is not used 
in regard to any one else. This single, 
l^ersonal -bringing forth includes a 
natural birth. It is true, he says, 1 
Chron. 22, 10, relative to Solomon : — 
'^ He shall be my son;" but still he 
does not say specially to him. Thou 
art my Son , I have begotten thee. Da- 
vid begat him. But this one Avas be- 
gotten by no one except God. 

He also says, This dai/, that is, in 
eternity. It is not possible to effect a 
natural birth in a day. This Ave see 
in the human species, and in all ani- 
mals. But for the purpose of distin- 
guishing this birth, he adds. This 
day; since God begets his Son at 
once, eternally, and this begetting and 
bringing fortli of a Son are simulta- 
neous. He does not saA', I begat thee 
a j^ear ago, but even noAv, Thou art 
my Son, I have begotten thee. This 
must, therefore, be a transcendental 
birth of an exalted character, which 
no one can comi)rehend. 

It is Avritten, Hos. 11, 1, that God 
says : "I called my Son out of Egypt." 
This, like this Psalm, indicates a Son. 
The Jews, howcA'cr, assert that this 
has reference to the people of Israel. 
But St. Matthew refers it to Christ. 
Let this be as it may, we find no dec- 
laration of Scripture, in vrhich it is 
said, in regard to any man, not eA^en 
to a king, or a great king, Thou art 
my Son ; and, much less do we find 
any i)lace AAhere it is said, relative to 
any man, I myself have begotten thee. 
This day haA'e I begotten. Hence it 
is clear and CAident from this Psalm, 
that Jesus is the Christ, and the true, 
natural Son of God. 

We should observe here, moreoAX4\ 
Avitli special care, that the Apostle at- 
tributes such authority to the Scrip- 
tures, that we are under no obligation 



96 



EXPLANATION OF THE EPISTLE' FOIt CHKIBTMAS. 



to accept auy thing tliat is not i assert- 
ed ill the in. Were this not the case, 
his declaration, "Unto which of the 
iingels said he at any time," &c., would 
not he conclusive. The Jews might 
say. If he did not assert it in the 
Scriptures, it may nevertheless have 
. been asserted ; ■ since not everything 
•that occurred, is contained in the 
Scriptures, ^ow, if it is his design, 
that we are not under obligation to 
accept anything that is not presented 
in the Scriptures, we should also re- 
ject all doctrines not taught in them. 

This operates against the presump- 
tion of the Pope and the i)apists, who 
shamelessly assert that we must ac- 
cept more than the Scrix)tures con- 
tain; and that, when it is said, ''It is 
not in the Scriptures; therefore, it is 
3iot authentic," it is not conclusive. 
In this way, they impair the position 
of the Ai)ostle more than the Jews do, 
introducing their Concilia, teachers, 
and high Schools. Beware of this; 
be certain that all you accept is in the 
Scriptures. But, relatiA^e to whatev- 
er is not in them, you should exclaim, 
as the Apostle does here, " When did 
"(rbd ever assert itf 
"And again, I will be to him a Fa- 
ther, and he shall be to me a Son !" 

They have also impaired the force 
of this passage. It seems that the 
object of their being teachers is to 
weaken the force of the Scrii)tures. 
They assert that this x^assage has two 
meanings : In the first x)lace, it should 
be understood in reference to Solo- 
mon, as a figure of Christ; in the 
second, in reference to Christ. But, 
if it Avere admitted that the Scriptures 
do not present an indubitable sense, 
they already cease to be conclusive. 
The Jews might maintain that it has 
reference to Solomon. Hence the 
Apostle would apparently be cast in 
the sand, and establish nothing. We 
should, therefore, firmly maintain that 
it is spoken concerning Christ alone, 
even as the previous passa ge describes 
•a i^eculiar Son, above all other sons, 
rso that this was not said to angels, 
jnuch less to Solomon ; as the Ai)ostle 
:says here, that he has obtained a more 
•excellent name than the angels ; so 
that the reference can in no way be to ' 



Solomon. \ • • \ \:--: .. .,,1, :',y 

Now it is not enough for us simply 
to believe the Apostle ; we are under 
obligation to show that he conclusive- 
ly establishes with clear grounds the 
position which he occupies. -It is 
necessary, therefore, to know that this 
passage is adduced from 2 Sanii' 7, 14, 
and Psalms, Ps. 89, 23, 28, which are 
proj)hetic books. In these passages 
the reference is to Christ alone, and 
not to Solomon. But in 1 Chron. 22, 
10, which is a historical book, the ref- 
erence is to Solomon alone : "He shall 
be my son, and I will be his father." 
Kow it is admitted even by the Jews 
that the 89th Psalm, v. 26, 27, Where 
it is said, ''He shall cry unto me, 
Thou art my Father, my God,, and the 
Rock of my salvation. Also> I will 
make him my first-born, higher than 
the kings of the earth," has reference 
to the true Christ. Again, v. ,6, 
''Who among the sons of the mighty 
can be likened unto the Lord 1^? That 
is, among the sons of God, there, is 
one, who is God, and no one, is like 
unto the Lord?" , ; v 

1^0 w, although the passages, 2'Sam. 
7, an'd 1 Chron. 22, accord, y'etthe 
circumstances, 1 Sam. 7, are of such a 
nature, that it cannot be understood 
concerning Solomon ; so that the dec- 
laration must have been made twice to 
David: once concerning Christ, and 
once concerning Solomon. In the 
first place, 2. Sam^ 7, 12, God says to 
David : •' When thy days be fulfilled, 
and thou slialt sleep with thy fathers, 
I will set uj) thj: seed after thee, w^hich 
shall proceed out of thy boT\ els." 

Kow, Solomon was not set up as a 
king after the death of David, nor 
subsequent to him, but whilst he was 
yet alive, 1 Kings 1, 30, sqq. David, 
also, well knew^ that this declaration 
was made concerning Christ; and 
hence it is that he rendered God such 
cordial praise, 2 Sam. 7, 19, saying : 
" O Lord God ; but thou hast spoken 
also of thy servant's house for a great 
while to come." But whilst he was 
yet alive, David ordained Solomon as 
his successor, saying, 1 Chron. 22, 9 : 
God said unto me, " A son shall be 
born to thee, who shall be a man^ of 
rest. * * * He shall build an house 



DE. LUTHER'S CHURCH - POSTIL. 



STi:^l:Mo:^s^s o>^r the epistles. 



VOL. I,] 



HEE. f, 1-12. 



[NO. 4. 



for my name,'- not thou, wlio "liast 
slied blood al)nn(laTit]y.'" In 2 Sam. 
7, there is nothing said about the 
shedding of bh)od. Tliere God says, 
lie will build a house for David. The 
faet that, in 2 Sam. 7, he so freelj', 
without any addition, promises, — say- 
ing, "'J I lie commit iniquity, I will 
chasten him with the rod of men, and 
with the stripes of the children of men : 
but my mercy shall not depart away 
from him,'' — his grace in. regard to 
those things which are so bitterly be- 
w ailed in the <S8th Psalm, is still more 
favorable to tliis ^iew. 

This promise is not made in regard 
to Solomon, as the b")2<l Psalm shows, 
ex(*ept w ith the addition : *■' If th}' 
(.'hildren will keep my x'.ovena.nt," &:c., 
a.s David also indicates, 1 Kings 2, 4:, 
and as God himself says to Solomon, 
1 Kings 3, 14. The passage, 2 Sam. 
7, not tlie passage, 1 Chron. 22, should, 
tiierefore, be understood specially con- 
cerning Oluist. This is clear and con- 
clusive. 

'• And again, when he bringeth in the 
first-begotten into the world, he saith. 
And let all the anaeis of God worship 
him." 

This is the third passage of the 
Scriptures adduced from the 97th Ps., 
V. 7, w hich clearly speaks of the king- 
dom of God, concerning which Christ 
also preaches in the Gospel. In this 
kingdom Christ reigns, and is Lord. 
It commenced after his ascension, and 
is completed through the preaching of 
the Gospel. For it clearly speaks of 
preaching, and reads thus : 

''The Lord reigneth; let the earth 
rejoice ; let the multitude of isles be 
glad thereof. Clouds and darkness 
are round about him/ (that is, he 



reigJis in faith concealed.) 'righteous- 
ness and judgment are the habitation 
of his throne. A tire goeth before liim, 
and burnetii up his enemies round 
about. His lightnings enlightened 
the world 5'' (these are his miracles,) 
" the earth saw, and trembled. The 
hills," (the great chiefs and the proud.) 
" melted like wax at the presence of 
the Lord, at the i)resence of the Lord 
of the whole earth. The heavens," 
(tlie Apostles,) 'declare his righteous- 
ness," (faith.) '' and all the people see 
his glory;*' (for the Gospel is every.T 
'wheie ineached). " Confounded be 
ail they that serve graven images, 
that l)oast themselves of idols; wor- 
ship him, all ye Gods.''* 

Experience and its fulfillment ex- 
plain this Psabn. For alt this w^as ful- 
tilled in Christ. He is preached in all 
the world, and reigns in the kiugdoin 
of God. This was not the case w-ith 
any other king. Hence, the Apostle 
introduces a preface, saying, " And 
again when he bringeth in the ilrst- 
begotten into the world;" as if he 
should say, Here, in the Psalm, the 
Spirit speaks of the second coming in- 
to the world, through the Gospel. 
For, previously, he once came bodily 
into the world and, through his cruci- 
fiers, he was diiven out in death : bnt 
afterwards, in his resurrection, and 
through the Word, he entered again, 
and now prop(^rly reigns. He will 
never die any more, nor be driven out. 
Of this entrance the Psalm speaks. 

I admit, says he, God has more 
sons ; but this is the first-born son, 
whom he brings in, and constitutes 
king, so that the angels worship him, 

Mn the edition A, the whole of the 97th~P^ . 
appears, 

D 



'm 



EXPLAJori:a^rdiif of t^e. EprsirLE. roi£ ghristma-^v 



— ^a thing which they neither wonkl 
do, nor woukl they he commanded to 
do it, were he not true God. 

We read, it is true, that David and. 
many others wej:e worshiped;, but no 
angei ever yet worshii)e(l any one^ex- 
i^eiTt God alone. This imssage, there- 
tore^ shows conchisively that he, 
whom angels worship, must he God. 
For since men, even on earth, worship 
tiiat alone, Mhich is superior to them, 
aiid since nothing hnt God alone, is 
su4>erior to angels, tha-t king, who is 
ireard and brought into^ the world 
through the ministjeriS,.aai# worshiped 
by the angels^ Jiui8t»be.G9di. The fact 
that the Apostledbe^nofe aidduce ev- 
ery word from the Fsalm, is a matter 
of no consequence. The language in 
the Psalm is : " Worship him, all ye 
Gods;" and that of the Apostle : ^'^Let 
:*]] the angels of God worship him." 
The meaning, however, is the same, 
the object being in the future, the an- 
gels should worshijif him. But, if they 
worship him, he miist be God. The 
ci^B gels also are his, although, he is also 
7«an; It> should be obs6r;v€d'y liOTi^ev. 
er, that, in: the Hebrewv.the passage 
reads ^th»s: Worship ^him, all ye Ulo- 
im, that is, all ye gods. The angels 
and all the saints are thus styled, be- 
cause they are the children of God. 

"And of the angels be saith, Who 
iiiaketb his angels spirits, and his ujinis- 
ters a flaine of fire." 

Sis design, here, is to show that 
such titles are not asciibed to angels, 
i<u the Scriptures, as render it admis- 
sible to say to any one of them, Thou 
art my Son, he shall be my Son, all 
the angels shall worship him. They 
iw:e simply constituted messengers, 
wliom Ite sands-fe^it^^into the world ; 
and, although much is committed to 
the angels, yet he does nat C(Mistitute 
auy of them Lord, but^iiiay^ are wind 
an«l\ a iktnie of fire. He calls them 
wind or s]mits, and a flame ofiSre, 
because wlien tht^y are sent, theyy as- 
sume such form, flying lightly, and 
swiftly^ like the wind, and shining like 
lightning and flanie^ as is evident in 
mai y portions of the Scriptures. But, 
in consequence of this, no one of them 
lyecomes Lord of the world, and is 
preached everywhere, as this King. is 



proelaiined Lord 'o^^er. all tliiiigs. Thm^ 
even the Jews must confess. 

•♦But unto the Son he snitli. Thy 
throne,. O God,. i& for ever, and ever :- a- 
sceptre of ?iglfte(>itB'fteg« is the sceptre e-? 
thy kingdom : Thou hast loved righteous- 
ness, and hated iniquity : therefore Go<^r 
even thy God, hath anointed thee with 
the oil of gladness above thy fellows." 

This is the fourth passage; it is 
quoted from the 45th Psalm v. (>, 7, 
In my view, it shows in the clearest 
and most forcible manner^.tliat Chmtt 
isGotl. In oppositiO'Tt^ t9 tMs, even 
the Jews can braig' m% ol^ctions^ 
Let us examine the matter. In th4?- 
first place, it is acknowledged by all, 
that this Psalm has refer^iie*^ to 
Christ,. even if he is yet to. coj^c, as- 
tl^ J^w» eyr€tn«OMsly pi-esiimo.- In 
the second i)liice, thr itr^st pant, in 
Avhich it is said, ^^ Thy throne, O Go(J'^ 
is for ever and ever," must Ix^sj^oken 
in regard to the real, true God, who 
has a throne and the g«>i'^eriiment ; for 
altbougk the Mtl^e.^, G^d, is sometimes-^ 
ascribed t^. saints, as we have already 
heard, Ps. 82, 1 ; yet the government: 
and the throne belong to no one but 
the real, true, and natural God. I»> 
not this clear and certain? Well,, 
thus we have that God, who has the- 
throne, and eternally reigns. 

Now, the following language is em 
ployed, in regard to that same God : 
"Thou hast loved righteousness, * * 
therefore God, even thy God, hath 
anointed thee * * above thy fellows.'*^ 
What does this imply? Tlu^t God, 
who has an everlasting tlnoni^, and. 
reigiis eternally, is anointed by InV 
God above all his fellows. He that 
anoints here, must indeed be the real. 
God; so, too, he who is anointed, is. 
real God, because he has the throne, 
and reigns eternally. Now, God does 
not anoint himr?elf — but he that is an- 
ointed, is under his anointer. Since^ 
to auoiiifc here imjilics, to infuse the 
Holy Spirit with his graces, as is evi- 
dent,--^i thin^ which is ai)i)llcable on- 
ly to. a creature. 

Observe, then, it is beyond ail con- 
tradiction that, according to the first 
part of this passage, this king is true 
God ; and that, according to the la«>t 
part, he is trjie man^ for, according to . 



Concerning tbte divinity of chuisi*; 



:»9 



I 



his humanity, he has fellows — sin(5e he 
is the head of all believers, Avho are 
partakers of his Spirit, which he so 
abundantly j^ossesses above all others. 
Bat, according to his divinity, he has 
no felloAVs; for there is o«rfy ofse God^ 
and yet not one |>erson only. This 
passage forces the conclusion that 
tlsere are two i>^:'sons ; one who reigns, 
«ns€li another who anoints him, and 
who, according to his divinity, cannot 
be anointed. Kence, we must conclude, 
that he is the Son of God ; for, such 
title is ascribed to him, because he is 
(rod. He has an everlasting throne, 
which is the kingdom that was intro- 
duced after the ascension of Christ : 
and yet he has fellows, is anointed, 
and loves righteousness, by which he 
deserved to be anointed. This is al- 
together ai)plicable to real man. 

The )^od or sceptre of Ms Idngdom is 
the Gospel, which is a sceptre c^' riglii- 
eousness, because it proceeds upon 
the principles of justice and righteous- 
ness. Tliij* declaration stands in op- 
position to hitniaa doctrines, which 
abound with intricacies and perplexi- 
ties, and still contribute nothing to 
salvation* Thus, we are again re- 
aifiji«led of the fact here, that we^ 
shall aecei^ nothing in, Christendom, 
but this scepta^e of his^ kingdom. He 
desires his kingdom^ to be ruled by no 
other sceptre, but this righteous scep- 
tre of the Gospel. 

I^was compelled to use tlie word 
iiod,. God-thy God| tm.e^ ia the latter 
I>art of this passage, because we have 
only one word that implies God. The 
Hebrew tongue has many, and hence 
these two, Eloim, Elohe, appear. 

In the Old Testament, there are 
ma 113' other similar passages, so mys- 
teriously employed, and so incontro- 
veitibly conclusive, in regard to this 
matter; as Gen. 19, 24: ''The Lord 
rained upon Sodom and upon Gomor- 
rah brimstone and fire from the Lord 
out of heaven." What can this mean, 
God from God, except that two pei*- 
sons are indicated here — the Father 
and the Son? Again, Zach. 3, 2 : — 
'^The Lord said unto Satan, The Lord 
rebuke thee, O Satan." Observe here, 
God speaks of another; and Ps. 68, 
18, where much: is. said concerning 



God, it is stated :- »'{riM>u hast ascend- 
ed on high, thou- lia-st led cap,tivity 
captive." This ascension, however,, 
has reference only to the man Christ.. 
Again^ in the sa^ie Psalm : '' Thy God 
hath coanmsBded^ thy strength," &«,. 
Moreover : God «ommandeth th^ pow- 
ers of God, There are many other 
similar passages. 

** And, Thou, Lonl, in the beginning 
bast laid the foundation of the earth ; ami 
the heavens are the worksof thine hands: 
The}' shall perish; but thou remainest : 
and they all shall wax old as doth a gar- 
ment ; And as a vesture shalt thou fold 
them up, and they shall be changed : but 
thou art the same, and thy vears shall not 
fail." 

The manner, in which this cte€lari> 
tion may be employed in. Een«^.ring .■ 
this matter clear, does^iidt^yet appear. 
To take it as it stands, it may be read- 
ily C'XJ^^'ned^ as having reference to 
God, as one person. We must, there- 
fore, take into consideration the entire 
Psalm, which also speaks of the future 
kingdom of God, the regulation of 
which is assigned to.. Ch*is%. in i^^jk^ 
Scriptures, as in the following, and ■ 
other i^assages: 

Thi^. Psalm, 102, 12, 13, 14, 15, KJ, 
speaks thus, concerning this kingdom : 
" But thou, O Lord, shalt endure for 
ever ; and thy remembrance unto aJBl 
generations. Thou shalt arise, and> 
have mercy upon Zion ; for tlie time 
to favor her, yea, the set time is come. 
For thy servants,' (the Apostles.) Hake 
pleasure in her stones, and favor the 
dust thereof (through the Gospel |— -^ 
this is said concerning Christ, . whogK^- 
servants the Apostles are, bringiiigtlie.- 
stones of Zion, the electfto^ graot**^ 
through their i^reaching. Such ser- - 
vants no king ev^r liadi) • 'So the hea- 
then shall feaB'tife name of the Lord ; , 
and all tb cokings of the eai th thy glory, , 
When tlta^Iioid shall build up ZioB^., 
he shall appear in his glory," &c. 

Then, lastly, follows this passage u 
'^And thou. Lord, in the beginning 
hast laid the foundation of the earth." ^ 
Hence, he concludes, that the king, 
whose servants have favored the 
stones of Zion, and who is proclaimed 
in all the world, so that the heathen, 
and all the kings of Abe eartb fear him, . 



100 



BXPLANAtiON OF THE El*lgTLE FOR ST. KTEPUES's BAT. 



is the God, who created the e^rth, 
and who is always the same in him- 
self. Now, no king has ever been pro- 
claimed among all heathens, as Christ 
has. Hence, it follows, that he is trne 
God and man. Whatever else may 
be deemed necessary to be said on this 
subject, I leave for higher spirits.* 

Thus we i)erceive that this whole 
liipistle is pure armor, maintaining 
clearly the article of faith, that Christ 
hi God J and Lard over all things even 
according to his humanity. We see 
with astonishment how clear the Scrip- 
tures are, in themselves, and that the 
defect, that we perceive not, is in us ; 
so that Luke, ch. 24, v. 52, well says, 
Ohrist opened the understanding of 
the disciples, so that they understood 
the Scrii)tures. He did not open the 
Scriptures, but the understanding ; — 
the S(;riptures ai'c 0}>en, but our eyes 
are partly closed. 



mous words against this holy placC) aftd 
Ihe law s 

For we have heard him say, that thfs 
Jesu8 of IVazareth shall destroy this place* 
and shall change the Customs which ICoges 
delivered to ost 

When they heard these things, they 
were cut to the heart, and they gnashed 
on him with their teetht 

But he, being full of the Holy Ghost, 
looked np steadfastly into heaven, and 
saw the glory of God, and Jesus standing 
on the right hand of God, 

And said. Behold, I see the heavens 
opened, and the Son of man Etanding on 
the right hand of God. 

Then they cried out with a loud voice, 
and stopped their ears, and ran upon him 
with one accord, 

And cast him out of the city, and stoned 
him: and the witnesses laid down their 
clothes at a young man^s feet, whose name 
was Saul* 

And they stoned Stephen, cailing upon 
God, and saying, Lord Jesus, receive my 
spirit* 

And he kneeled down and cried with a 
loud voice, Lord, lay not this sin to. their 
charge* And when he had said this, he 
fell asleep. 



'^'-Cf 



ST. STEPHEN'S DAY. 



EPISTLE, ACTS 6, 8-14, and 7, 54-60.t A B. 

And Stephen, full of faith asid power; 
did great wonders and oiiracles among 
the people* 

Then there arose certain of the syna- 
gogue, which is called the synagogue of 
the Libertines, and Cyrenians, and Al- 
exandrians, and of them of Cilleia, sluA 
of Asia, disputing with Stephen. 

And they were not altic to resi§;t the 
wisdom and the spirit by whii'h he spake. 

Then they suborned men, which said. 
We have heard him speak l)iasphemo»s 
Words against Moses, and against God. 

And they stirred np the people, and the 
elders^ and the scribes, and came upon 
him, and caught him, and brought him to 
the council, 

And set up false witnesses, which said, 
This man ceaseth not to speak blasphe- 

* A. I can do no more. 

t A. B. Here, in consequence of its length, a 
nhole chapter, in which St. Stephen replied to 
t ueir complaints, isomitted. The individual who 
regulated, and thus arranged this Epistle, passed 
over the belter portion, and then added the bl- 
owing part of the seventh chapter. 



IN ORDER THAT the tcxt of thl.S 
Epistle, or Jessou, uiay be iniderstood, 
it is uecessnry to iiitioduce, to some 
ext(ait, tliat which is omitted, inul to 
present the matter m coinu'ction with 
the causes which gave rise to it. The 
dispute arose iVoiii the tact, that Ste- 
plieu asserted that wliateverjloes not 
l^roceed iroui faith, is uuproiitable, 
and that'iiien cannot serve (iod, by 
the erection of churches, or works, in- 
dependent of faitli in Jesus ('hrist. 
This ijiitli alone renders us pious, and 
builds the temples of (Jod, which is be- 
lieving hearts. In opposition to this» 
the Jews brought up the law of Mo- 
ses, and tlie temple at Jerusalem, con- 
ceriiing whicl] it is fre<ftH^ntly said in 
the Bible, that God has chosen that 
(•ity, that his eyes shall always be di- 
rected towards it, and that it is called 
the house of God. In this way they 
l)resumed to carry the point. 

Ou the other hand, St. Stephen ad- 
duces, in opposition to them, the dec- 
laiation, Isa. 00, 1, 2: ''The heaven 
is my throne, and the earth is my foot- 
stool : where \b the house that ye buiit 



CONCliliNINa Tflfi l^XAHPLti OF FAITH IN ST. STEPHEN. 



lot 



unto me? tind where is the place of 
my rest f For all those things hath 
mine hand made, and all those things 
liave been, saith tlie Lord." This dec- 
laration is so clear and forcible that 
no one can gainsay it. It shows that 
God does not dwell in honses made 
with hands, since all that is necessary 
for these, has l>een previonsly created 
by him, and already belongs to him. 
If, moreover, neither the heaven nor 
the earth contain him, as he here as- 
serts, Tlie heaven is not my house, 
l)ut my throne, and the eartli is not 
my hnbitatiou, but my foot-stool, why 
.should lie dweii in a house made by 
men f To tliis eft'ect St)lomon also 
speaks, 1 Kings, 8, 27, although he 
built that house. 

Being confounded by the power of 
this declaration, and similar jmssages, 
which tlu'y were unable to gainsay, 
they T)roceeded to construe liis lan- 
giiage, as it he had asserted, that Je- 
«us would <lestroy the temple, and 
change tiie customs of Moses : iiot- 
withstaudiiig Kk^phen intended to 
make no sucli iiupression, but sim- 
ply asserted tliat we are saved, not 
by the law. or t]w temple, but by faith 
m Jesus Christ, and that, when taith 
exists, we may p»roperl;y" observe the 
law, whether we have a temple or no 
temple. He merely dcvsired to remove 
the false (confidence, w^hicli thej^ had 
in their works and in the temi)le. 

So too, at the x>resent time, when 
the papists liear that it is asserted 
that works are ineffectual, and that 
faith in Christ must first accomplish 
all, they exclaim : Good works are 
prohibited and the commandments of 
God are blasi)hemed. Were St. Ste- 
phen to x>i<^a<'h now, it is true, he 
might not be stoned, but he woidd be 
burnt ^^ ith tire, or torn to pieces with 
tongs, by the enraged papists. 

To their false accusation Stephen 
replies, and beginning with Abraham, 
and going through the Scriptirres, he 
rthows that, previous to the time of 
Solomon, who built a house for God, 
neither Abraham nor any of the patri- 
archs ever built a house for him, and 
fltill they were not, on that account, 
regarded as inferior in the sight of 
God. He then concludes with tb^ 



declaration, Isaiah, saying: "But 
Solomon built him an house. How- 
belt the Most High dw.elleth not in 
temples made witli hands ; as saith 
the i^roijhet, Heaven is my throne, 
and earth is my footstool : what house 
will ye build me! saith the Lord : or 
what is the place of my rest ? Hath 
not my hand made all these things V^ 

After the introduction of this lan- 
guage, St. Stephen rebukes them, say- 
ing : '^ Ye stiff necked and uncircum- 
cised in heart and ears, ye do always 
resist the Holy Ghost; as your fa 
thers did, so do ye. Which of the 
])roi)hets have not your fathers perse- 
cuted f and they have slain them 
which shewed before the coming of 
the Juist Gne ; cf whom ye have been 
now the betrayers and murderers: 
who have received the law by the dis- 
position of angels, and have not kept 
it." 

After his declaration of these wonls, 
follows the latter part of this Epistle, 
in which it is said : '^ AVhen the^' 
heard these things, they were cut to 
the heart, and they gnashed on him 
with their teeth," t^c. Hence, it is 
evident that the disxmte was in re- 
gard to faith and good works. But 
what will the j)a[>ists do, who have 
not the least shadow of giound for 
their ])osition, except their own hu- 
man laws and doctrines'? If they 
could bring forth a shadow of grounds, 
like the Jews had, namely, that God 
gave the law of Moses, and chose the 
temple at Jerusalem, they would in- 
stantly raise a cry, de ju7'e divino, as 
did also, indeed, the Jews, their fore 
fathers.* 

There seems to be no difficulty con- 
nected with this Epistle ^ it is plain. 
An example of the faith of Christy in 
8t. Stephen, is presented. Very few 
glosses are required. We shall pro- 
ceed to examine it briefij'. The first 
principle it teaches, is, that we can 
not secure the favor of God by the 
erection of churches and institutions. 
This St. Stephen clearly shows, heie, 
from Isaiah. But, if we assume this 
position and maintain it, we will have 
to risk the same thing, which St. Ste 

Luther's Works^ 7r 3d. 

• B. The doctrine of this Epigtle. 



im 



EXPLANATION Olf TfiE EPISTLE FOR ST. STEPfiEN^S DAY. 



phen did. In consequence of such a 
position,* the bulls of the Pope, the 
douds of indulgences, the laws of the 
ecclesiastics, and the incessant preach- 
ing about churches, altars, institu- 
tions, cloisters, chalices^ bells, tables, 
candles, mid apparel, wo«ld disap- 
fi>ear. This would, not unreasonably, 
•^ofend^he holtsiess of the Pope, aiwi 
Sits adherents. ¥ot^ in this way, the 
ilnxuries of the kitclien and the cellar, 
and all temporal ])ossessions would ha 
'diminished. In the course of tinw, 
lidlenesB, voluptuousness, ^lad ease, 
vwould be vc%aiiged for labor, poverty, 
and disquietude J they would have to 
study and pray, or support them- 
selves, as other people do. This 
would not be so agreeable to them. 
The holy Christian Church ^^'ould be 
despised, as Christ and the Apostles 
were. They could no longer live in 
such royal pomp, waging Avars, plun- 
dering, and shedding blood, under the 
pretext of honoring God and elevating 
the holy Church, as hitherto the most 
iK)ly fathers in God have done, and 
.still do. 

We BMmt not come to the conclu- 
:sion, however, from this view, that it 
is wrong to build and establisji 
<;hurches 5 but, it is wrong to go to 
KUch an extreme as to forfeit faith and 
'.love in consequence of it, presuming 
in this way to accomplish good works, 
by which we may merit the liivor of 
'(xod. From this, such abuses result 
<a«s preclude all moderation. Every 
iirook and corner is filled with church- 
es and cloisters, regardless of the ob- 
ject for which churches are built. 

For there is no other reason, if, in- 
deed, this be a reason, to build church- 
c*s, except to afford a place in which 
Kl'liristians may assemble to pray, to 
^ear the Gospel, and to receive the 
^Sacraments. Wherever such occasion 
'ceases, the churches should be pulled 
Mlown, as we do other buildings when 
ithey cease to be ^iseful. But now, 
every one, in all the world, desires to 
establish his own (chapel or altar, even 
his own mass, with a view of securing 
salvation and purchasing heaA^en. 
Is it hot a miserable, a lamentable 

* B. On that account, the bulls of the Pope 

must. 



error and delusion, to teach poor peo- 
ple to depend so much on their works, 
to the great disparagement of their 
Christian faith ? It would be better 
to destroy all the churches and cathe- 
drals in the world, and to bum them 
to ashes, — ^it were a less sin, were 
some one to do it through malice, — 
than to let one single soul be misled 
and lost by such error, God has giv- 
en no sj^ecial command in regard t(f 
the building of churches, but he has 
issued his coMniands in reference ti* 
our souls, which are his real, peculiar 
churches, concerning which St. Paul 
speaks, 1 Cor. 3, 16, 17 : "Ye are the 
temiile,' church, 'of God. * * If any 
man defile the temi)le,' church, 'of 
God, him shall God destroy." 

But, observe the holiness of the pa- 
pists. The souls, in all the world, are 
disturbed in their foundation by such 
error, and the real church of God cast 
into ruins. This does not interrupt 
them, yea, they contribute to it. They 
effect nothing else by their preaching 
of works, but the destruction of that 
church everywhere. Then they come 
along and, in place of it, build churck- 
es out of wood and stones, reducing 
the conscience to such straits, as U^ 
believe that whoever defaces witli ;i 
knife these stones and this woo<l, a 
little, has profaned the whole ehurch. 
Here the expense and trouble of re- 
consecration must be incurred. Are 
not such persons, as have 210 consci- 
entious scruples about the destruction 
of the real church, yes, convert that 
great sin into eternal merit, but are 
very conscientious about the vain jug- 
gling of their own churches, raving 
and raging, foolish and fanatical, yes, 
frantic and infuriated. 

I assert still, that, for the purpose 
of exterminating such error, it were 
well at once to overthrow all the 
churches in the Avhole Avorld, and to 
preach, pray, baptize, and perforin all 
Christian duties in common houses, 
or beneath the heavens; especially, 
since the reason they assign for build- 
ing churches, is so unfounded. Christ 
preached upwards of three years, and 
still he preached only three days in 
the temple at Jerusalem. The re- 
mainder of the time, he preached -in 



C0"SCElt5^lXa THE EXAMPLE OF FAITH IN ST. ST^EPHfiN. 



ix^n 



the syuagogiies, iu the wilderness, on 
the mountains, in shijis, at table, and 
in private houses, John the Baptist 
itt^\'erentered the temple, but preach- 
vi\ at Jordan and other places. 

Tlie Apostles preached in the mar- 
l:et~pla<?e«i>'^ iu fe^ stix^ets, at Jeru- 
>5alem, oa the day of Pentecost, Phil- 
i:p preached to the eunm% oa tiii^ 
•!f;hariot. St Paul pieac]i(*ii on the 
^*vei*-si(.fe, and in tl'.e jail at Pliilii>pi, 
?4«n<l -at xaiious places in inivate hous- 
es ; Christ also commanded, Matt. 10, 
12, them to preach in private dwel- 
lings. These preachers, I presume, 
^vere equally- as good as those of the 
l*/i\^sent diiv* But^ thus it must be: 
costly houses with great arches must 
i)e supporter! for these erroneous 
preachers nid devilish teiichers. But 
t&n} woidofXiod miist'nnd at© Ann m 
all Bethlehem, in which it mav be 
born. 

Is it not time then for us t« exclaim 
%'ith St Stephen, in i^gaM to these 
jrrati<^ial creatures, Ye stiffiieckecL 
iind uncircumcised in heart and ears, 
ye do always reject the H0I3' Ghost ; 
\e are betrayers and murderers of iu- 
iioceut, harmless Christian souls? 
Ye have received tlie commandments 
Irom the Aix>stles, but have observed, 
none (ff them, I presume their hearts 
woidd burst, and they would gnash 
their t-eeth * saving : Ke ^las folas- 
jdiemed agaiiist ^Ood, -and S}K>lien 
iigainst tlie hoW |>lace ; he has ])ro- 
t'aneil all tlie <:hRTches. O, God, v.liat 
blind l^eades's and inurderei\3 of souls 
rule under the iK^cursed popery! 

Here you may percea^ve some reason 
why lightning strikes tho.-^ churches 
luore frequently than any eri^ei^ baiikl- 
i n gs. The -vvr.ath af God -seeirts to rest 
ui)on them move tlum upon other 
buildiii^ because greater sins, great- 
tc^' blaspliemies, greater destruction of 
*^>uls and ehurches, occur in these, 
than in brothels and dens of thieves. 
For, where the pure Gospel is not 
jireached, the keeper of a imblic 
1)rothel is a much less sinner, than 
^uch a preacher, and the brothel is 
not as bad as such a churchy even if 
the keeper of the brothel would pros- 
titute virgins and pious wives ajid 



nuns every day, — a thing which is 
dreadful and abominable, — he woul4^ 
still not be worse and more disadvan- 
tageous than such papistical preaeh- 

If this is astonishing t<) votl, ':pe- 
m ember that such a pi*ea^»her dOt^ 
nothing else, -\yY his "preaching, but 
daih>' dfeange^iKl "violate souls newU 
born in Ba^rtism — ^young Christians, 
tender souls, who are the pure, conse- 
crated virgins and brides of Christ. 
But since this does not occur bodily, 
but spiritually, it affects no one; but 
God is displeased with it beyoni? 
me:asure, and, in !iis wrath, he ex- 
claims througli the prophets, in un- 
mistakable terms, Tliou harlot, thou 
open est thy feet to eveiy one that 
passes by. So little can he toleratt 
-«?a<.'h jpre^:i<Mng. 'Of this, Jeremiad i 
also complains. Lamentations, 5, 1'l , 
m his prayer: -^^They ravished the 
"^vomen in Zion, and the maids in the 
cities of Juda." Xow, indeed, the 
spiritual virginity, the Christian faith, 
is immeasurably better than the bodi 
ly, since it alone gains -heaven. 

Such doctrines and works are de 
struct! ve not only of faith, but also of 
Christian love. The fool may always 
be known by his cap. Many ^ otre 
has a i^oor neighbor, wlio has a sick 
daughter, Kjlrild, or wife, or i^. other- 
wise needy. Him he passes, without 
imaking an effort to administer to his 
wants. ^ he proceeds to contribute to 
some x^mrch ; or else endeavors t(» 
heap up treasures during 'his health, 
and when heis^tliFOwn upon his death 
bed, he makes a will, and bequeaths 
Ms estate to some institution or oth- 
er. "Him will the priests and tlie 
monks sun'ound ; they will extol his 
deed, absolve this pious man, admin- 
ister the Sacrament to him, and burv 
him in the midst of honors, proclaim 
ing his name from the j)ulpit and du- 
ring mass, exclaiming. Ay, this is jbt 
precious thing! He has made ample 
l^ro vision for his soul ; many blessings 
shall hereafter be conferred upon him 
—yes, alas, hereafter, but eternally 
too Uite! 

But, no one warns him of the sins 
be ^coaiHurtted during 4iis life, by hot 
atoSnistering to the wants of Im 



104 



EXPLANATION OF THE EPISTLE FOR ST. STF/PHEN'S DAY. 



neighbor, when it hiy in his i)ower, 
passing him, and leaving him, as the 
rich man did Lazarus, in the Gospel. 
Nor does he think of them himself; — 
hence, they must go unconfessed, uu- 
repeiited, and unabsolved, no matter 
iiow many bulls, indulgences, and 
spiritual fathers may liave been pres- 
<»ut. This is the a ery sin that will 
l>e referred to on the day of judgment, 
concerning which Christ will say : '' I 
was naked, and ye clothed me not," 
IVlatt. 25, 43. This pious fellow will 
then say, 1 Jieaped up treasures to 
establish an institution for thee, and 
have in this way satisfied a decree of 
tlie Pope, and hence I have been ab- 
solved from all my sins by him. What 
else should suchx)erson expect to hear, 
but this sentence: "Depart from me, 
ye cursed , into e verla stin g fi re f B e- 
(^ause, by their works, they destroy 
the Christian fiiith, and for the sake 
of wood and stones despise Christian 
love. 

Let us be wise, therefore, beloved 
friends ; it is necessary : let us learn 
indeed that we are saved through faith 
alone in Christ, as has been already 
sufficiently shown; so that no one 
may rely upon his works. During 
our lives, let us engage in such works 
alone as are profitable to our neigh- 
bors, letting testament be testament, 
and institution, institution, and di- 
recting our efforts so as to contribute 
to the welfare of our neighbors, du- 
ling the whole course of our lives. 

1 will here relate an example of a 
I)ious female, St. Elizabeth. She once 
entered a cloister, and seeing on the 
wall a fine painting, representing the 
sufferings of our Lord, she exclaimed : 
The cost of this you should have saved 
for the sustenance of the body ; the 
sufferings of Christ should be painted 
in your hearts. What a striking, pi- 
ous, forcible sentence this is against 
such things as are generally regarded 
as ])recious. If she would thus speak 
at the present time, the papists would 
assuredlj^ burn her, as one who had 
blasphemed against the sufferings of 
Christ, and spoken against good 
works: she would be denounced as a 
heretic, even if she were worth more 
than ten saints/ 



Secondly^ it teaches that the com- 
manclmentH of God are not fulfiUed hy 
icorlin. 

For Bt. Btephen here rejects not on- 
ly their views in regard to churc^hes 
and the building of churches, but al 
so all their Avorks, saying : Ve "havt^ 
receiA^d the law by the dis])osition of 
angels, and have not kept it." Hence, 
tliey too, in return, reproAed him not 
only as one who had spoken r<gainst 
the temple, but, also, as one Avho had 
blasphemed against the law of Moses, 
desiring to teach Avorks, to which they 
were not accustomed. Indeed, Ste- 
I)hen could nut have charged them 
Avith not having observed the law, so 
far as their external works Avere C(>n- 
cerned. For they were circumcised, 
and observed meats, apparel, ',^Mii fes 
tivals, and whatever Moses had com- 
manded. Hence, they stoned him, on 
account of the law. 

But Bt. Btephen spoke hmw th(^ 
same S])irit, from Avliich Bt. Paul spoke. 
Pom. 2 and 3, saying, That hy the 
deeds of the Jaw no one is justified in 
the sight of God, hut through faith 
alone. Because, Avhere tlie Holy Spir- 
it does not exist, and grant grace, the 
heart of man cannot be friendly to- 
wards the law of God, but it Avould 
rather there were no la w : as ea#h one 
feels in himself that he is dull nnd 
disinclined to do that Avhicli is good, 
but ready and inclined to perform 
that which is ca il ; as Moses, Gen. (», 
5, and 8, 21, says: "The imagination 
of man's heart is evil from his youth.'* 

^'ow, since sucJi unwillingness ex- 
ists in man, he takes no real delight 
in i)erforming the deeds of the law. 
Destitute of proper motives, he is 
rather constrained to perform them, 
through the fear of " punishment, 
shame, and hell, or else through the 
loAC of gain and ho]>e of salvation, 
and not through Ioa e and honor to 
God. Hence, all such Avorks are sheer 
hypocrisy and, in the sight of God, 
are not regarded as good. The Holy 
Spirit is, therefore, i)romised and giA'- 
en to all who belieAC in Christ. This 
Spirit, through his grace, i)roduces in 
the heart a willingness and a desire 
for that which is good ; so that the 
indiAidual freely, and without any ex- 



i:X AMPLE OF GODLV ZEAI. AM) CHRISTIAN LOVE. 



105 



l)eotation of reward, performs tliese j 
works in honor to God. For, throiigli \ 
laitb and tlie Spirit, lie is already jus- \ 
titled and in a state of salvation, — a ; 
position wbieli lie never eould have ' 
attained by any works. Aceording to [ 
this prin('i^)]e. Ve may freely conclude \ 
that all who are destitute of faith and \ 
^race, fiiil to observe the law, even if 
they torture themselves to death with 
the works of the biw. , 

N'ow. by liis dechiration, in which ^ 
he asserts tliat the Jews always re- 
sist the lloiy Ghost, St, Stephen de- ' 
sipis to convey the idea that, in con- i 
secpience of their works, they become 
luvsumptuGus, luive no disposition to 
'.ic.ce])t the assistance of the Spirit, and 
are unwilliiiir that tlieir works should 
be rejected as insufficient ; ever work- 
ing- an<l workijig at the law, without 
observing tiny part of it, tliey remain 
hypocrites as long as they live ; they 
are nn willing to accept the faith, ; 
through which they might be able to | 
accomplish good vrorks, and tlie grace ' 
of the Spirit, tlirough which they . 
jnigiit secure a love and desire for the 
law, and thus they obscure it to a free, 
spontaneous heart. For. such doers 
and observers of the law, and no oth- ; 
ers, (xod desires. 

Hence he also calls them, '' Stiff- ; 
necked uncircumcised in heart and I 
ears,'- because they will neither listen 
nor understand — ever crying out, 
(iood works, good works, law, law, 
witliout doing any of these themselves; 
l>recisely as our papists do, as their 
forefathers did, and as their descend- ' 
ants and the whole mass of this gen- ' 
eration still do, persecuting the right- ^ 
eous, and then boast that they do it ' 
for the sake of God and his hnv. Thus ^ 
we have the substance of this Epistle. 
I.et us now exandne it a little further.* 

In the first place, here we perceive ; 
in the conduct of St. Stephen an ex- ■ 
ample of love towards God and nmn. 
He manifests his love towards God, 
by censuring the Jews so earnestly \ 
and severely, calling them betrayers, ; 
murderers, and transgi-essors of the ; 
whole law, yea, stiffnecked, resisting i 
the law and its fulfillment, as well as 

• B. An example of Godly z^al and Christian ■ 

\9V9^ ■ ' • i 



the H(>ly Ghost himself. He styles 
them, moreover, 'Mincircnmcised in 
heart and ears.*' How <:ould he have 
censured them more highly and se- 
verely '! He so completely strijis them 
of everything good, that it seems as 
if lie were actuated by impatience and 
wrath. 

But what individual, who should 
thus attempt now to censure the ])a- 
pists, would tlie world tolerate ? l>ut 
his love ibr God constrahuMl and ii!;- 
pelled him thus to act. No one in 
possession of such love, can siientlN' 
arid calmly allow the coninuindments 
of God to be rejected ; he cannot «lis- 
semble ; he must censure and reluike 
any one tliat acts in ojujosition to 
Ge'<l. This he cannot allow, even at 
the rislv of his life. Such love the 
Scriptures call zclum J/ci. a lioly in- 
digimtion, because vsuch cor.duct af 
fects the love of God, and disparages 
in an intolerable nunnu r, the honor 
and obedience due him, — an honor 
and obedience, which an individual of 
such zeal ardeidly seeks and desires. 
This we perceive in the ])ro]diet Fii- 
jah, who was so remiirkable for liis 
holy indignation in opposition to the 
false propliets. 

From this exam])le, we may learn, 
that all who silently pass over sins 
and the transgressions of (u;d\s com- 
mandments, are destitute »>f love for 
him. Where, then, will hy|)ocrires a]>- 
pear, who rather applaud such trans- 
gressions ? "Where calmnniators, and 
vSuch as delight in, laugh at, and speak 
of the faults of others. 

Xor is the fact that the Tope, in his 
nonsensical laws, commands and 
teaches the papists not to censure aiuL 
reprove governors, a sufili^ient excuse 
for any to abstain from the adminij?- 
tration of ])roper re])roof. Whom 
does St. Stephen censure here * Is it 
not the governors of Jerusalem ? an<l 
still he was nothing more than a mere 
ordinary uu^n, neither ordained, n(»r 
clothed with the priesrly oitice. \'ea, 
his example teaches us, that every 
Christian has the right to adminiRter 
proper reproof in regard to the Poi»e 
and governors ; yes, lie is rather uii 
der obligatiou to do it ; let no one, 
then, presume that he has no such 



im 



i5X?»iANA!m;o5^ '^ rm^ ^it»isfLE for st. stei»he^^s day. 



fright and power; and, especially, 
^Sfhould spiritual sins be rebuked. St. 
Stephen administered his reproofs not 
in regard to gross sins, but in regard 
to hypocrisy, because they believed 
not, and resisted the Holy Spirit. — 
For, in this way, they did the greater 
injury, misleading themselves and the 
multitude by their laws and works. 

Til us, the Pope, the bishops, and 
all papists, deserve public censure, as 
stitt'necked and uncircumcised hypo- 
crites, resi .sting the Holy Ghost and 
keeping none of the commandments 
of (jod, betraying and muixlering 
1 ■hi'ivStian wsouls, and thus l>ecoming 
the betrayers and murdei«ers of Christ 
who bought them with hisownblocMk 

Kow, since we have occasixm to 
state that St. .Stej)ken was^ layman, 
or iui /jsPdiiKi^-y iiirMAidual, aitd not a 
pm^'i*, -and since the papists *elriim 
that he was a Levite, constitutiiig oi^t 
of his othce the office of ^fefee finest who 
a'(^ad^ the 'K}>istle ot tlie Gospel at the 
;iiltar during the communion service, 
l^t^^s-^ervting, indeed, the whole matter, 
it be^cm^es n.eoevSsai:y to know that St. 
Luke, Acts 4 and 5, writes, that the 
^ /hristians, in their commencement at 
Jerusalem, gave all their goods to the 
congregation, when the Apostles dis- 
tributed to each one whatever he 
Rieeded. But it happened that the 
'widows of Grecians wtn-e not provided 
for like the widows of the Hebrews. 
Hence thei^ arose a murmuring a- 
mong them. The Apostles, perceiv- 
Kig that these duties would so over- 
burden them, as to require them to 
relinquish, to some extent, their pray- 
ing and preaching, assembled the mul- 
titude of the disciples, and said, "It 
is not reason that Ave should leave the 
word of God, and serve tables. Where- 
fore, brethren, look ye out among you. 
seven men of honest report, full of the 
Holy Ghost and wisdonA^ whom we 
may ai)point over this business. But 
we will give ourselves continually to 
l)rayer, and the ministry of the word." 
Thus St. Stephen, together with six 
others, was chosen and appointed to 
distribute these goods. Hence is de- 
I'ived the word JMacomts^ servant, 
minister, because they served the co«- 
j^'Ogation, mijoii$t€ring to their want* 



in a temporal point of view. 

Hence, it is clear, that St. Stephen 
was a steward, or an administrator 
and guardian of the Christians j whose 
duty it was to minister in temporal 
goods to those who were m need. But 
in the course of time his oliice was 
perverted into the office of a jmest 
who reads tlie Epistles and Gosi)els ; 
so that there is scarcely a trace of St, 
Stephen's office ieft, exee^>t a sligM 
resemblance which appears in the of- 
fice of the provosts of the ii?uns, and 
in that of the administrators of h-os- 
l)itals and guardians of tli<e |>oor. — 
Such Siioukl be sthese readers of Epis- 
tle^s and Gospels, not the consecrated, 
the shorn, the bearers of dalmatics, 
and those who mind the liies at the 
altar, biit common laymen of piety, 
who kee-p iegistei-s of the needy, and 
have control of the common pm^se, t(* 
xlistribute Avherever it may be neces- 
sary . This is the real, the proper of- 
fice of St. Stephen, who never dream- 
ed about reading Epistles and Gos- 
pels, or about bald pates or dalmatics. 
These are all human devices. 

Ileixic, a question uKiy arise heiH?r. 
Whether a. layman, or cin ordinary' in- 
^lividual, should be allowed to preach. 
Since St. Stephen was not appointed 
to ineach, (an office which the Apos- 
tles reserved to themselves, as already 
stated,) but, to perform the duties of 
steward, and yet, Avhen he went to 
the market-place and mingled among 
the peoi>le, he immediately created a 
stir by the performance of signs and 
wonders, as the Epistle says, and even 
censured rulers. Had the Pope and 
the i>apists been there, they certainly 
would have made inquiry in regard t^ 
his credentials aiid eharactsn, and !iad 
he been found without a bald pate 
and a prayer-book, he would undoubt- 
edly have been committed to the 
Haines as a heretl^^ since he was nei- 
ther a priest nor a clergyman. For, 
the title, priest or clergyman, which 
the Scriptures attribute to ail Chris- 
tians, they have assumed to them- 
selves^ calling all others laity. They 
even call tiiemselves the Church, as if 
the laity do not belong to the Church. 
Still fheseTcfkied^ noble people, per- 
form not a single office or work of « 



EXAMPLE OF COKSOLATION A>'D ENCOUKAGEM^NT. 



lOT 



priest, a ctegymau, or of the Cburcli, 
but dupe the mmm*W by their human 
devices. 

The precedent x)f -St. ^Stephen, how- 
ever, stands firm. By liis example, 
he pelves every one authority to preach 
wherever the people desire to hear, 
no matter whether it be in a house or 
at the market-place, lie does not 
confine the word of God to bald pates 
and long gowns; yet he does not, in 
this way, interfere with the i)i\>achii!g 
of the Apostles. He attends to his 
^iffice, and is ready to be silent where 
tilie -Apostles themselves preach. 

it Js t^'ue, order luust be maintain- 
ed, so tlratull do not speak at ouce, 
but, as St. Paul, 1 Cor. 14, writes, Let 
one or two speak, and if anything be 
revealed to another, let the first iiold 
his peace. This is, also, 'evident Ironi 
Acts 15, where it is said, that 'S^. 'Pe- 
ter, after the discourses of certain 
Pharisees, having ceased preaching, 
Barnabas and l*anl preached, aiul, 
lastli^^, St. 'JanK>s^ they all spoke, one 
^'fter another. Slight traces of this 
c?ustoiQ still exist in the dispuiatioriS 
of the high schools. But now, only 
one babbles along about Dietrich of 
Bern, or whatever he niay liave 
dreamed. ^ 

A regular seriiion vshonld be con- 
ducted like a subject is treated, at a 
collation, at table. H( nee, Christ in- 
stituted the Sacrament, in order that 
we might, on that occasion, sit at ta- 
ble, and treat of his word. But every 
thing is perverted, and mere human 
order has taken the place of divine 
order. 

Now, let this suffice in regard to 
this matter. In the second i)hice, St. 
Stephen gives us a beautiful manifes- 
tation of love for his fellow-men, in 
the circumstance that he entertains 
no malice or ill-will towards even his 
murderers. However severely he 
may have rebuked them, for the ]Uir- 
pose of maintaining the honor of (Jod, 
still he is so kindly disposed towards 
them, that in the very agonies of 
death, haviug commended his own 
spirit, and made provision for himself, 
he is unmindful of his own concerns, 
and is wholly concerned about them, 
and under the influence of that love^ 



lie yields up his spirit. Not without 
reason, did St. Luke locate the words 
employed by St. Steidien, in his pray- 
er for his murderers, in the last place. 
Moreover, Avhilst he Avas prjxjing in 
behalf of himself, and commeu'ding 
his spirit, he stood erect, but fiiuilly, 
when he prayed for his murderers, 
he knelt down. Besides, in the latter 
case, he cried v.ith a loud voice, — a 
thiiiG". which he di<l not do in the for- 
mei'. 

O, how ni'Ucli n:iore fervent was his 
l)rayer for his enemies than was that 
for himself; how must his heart have 
burned, his eyes over-fiowe<l, mid his 
wliole body been moved ?\nd agitated, 
by the wretchedness of his enemies, 
Avliich he bdiekl. ft is the opinion of 
St. Augustine that St. Paul was saved 
by this prayer; nor is it unreason able 
to believe, that it was certainly heard 
of God, and from eternity, he foresaw 
that something great would result 
from this dispensation. Of this we 
have a manifestation in the person of 
St. Paul. This prayer could not be 
denied, although all of them may not 
have been saved. 

He arranges his words very a})pro- 
priately, saying: "Lay not this sin 
to their charge;" that is, cause it not 
to be immovably fixed, like a pillar or 
a foundation. In this way h'e makes 
confession, repents, and renderis siit- 
isfaction for tliera. As if he should 
say. Beloved LoixL it is tru<^, it is a 
sin, it is ^^Tong-, this jcannot be de- 
nied ; as it is customary to say in ve- 
i:>entance and confession, simply de- 
ploring and contessing the guilt. He 
then prajs, and offers himself up, a« 
a satisfaction for the requirements of 
sin. 

Behold, here we i^erceive how grt at 
an enemy and how great a friend, 
true love can be at the same time ; 
how severe its censures, how sweet its 
assistance. It is like a nut v.ith a 
hard shell, but a sweet kernel ; bitter 
it is to our old Adamic nature, but 
exceedingly sweet to our new man. 

This E])istle not only inculcates 
this forcible doctrine and example of 
faith and love, but it also affords UK 
consolation and encouragem.ent. It 
not onlv teacheSj but it incites anjj 



108 



EXPLANATION OF THE E1»ISTLT: I^OR ST. SJTEPHEN'S DAY. 



impels. It styles death, which is a 
terror to all the world, a sleep. Luke 
says, '' He fell asleep f that is, iii an 
easy death whicli he felt not, thence 
ileparting, like a person when he 
j^oes to sleep, not knowin^^ how it oc- 
curs — falling unconsciously aslee)). 

The position, that the death of the 
Christian is a sleep, un easy death, 
may be safely based on the declara- 
tion of the Spirit ; it will not deceive 
us. This is the result of the grace and 
power of Ohrist. The bitterness of 
oiir deatl) has been far removed, by 
his death, when we believe in him, as 
he says, John 8, 51 : '^ If a man keep 
my saying, he shall never see death." 
VVhy .shall he not see it? Because 
tlie s(ml, embraced in his living word, 
and tilled with its life, cannot feel 
death. Th.e word lives, and does not 
feel ileatli ; so too, the soul that be- 
lieves and lives in that word, does 
not taste death. For this reasoji the 
words of ( 'hiist are styled the words 
of life, and they are the words of life ; 
aiul he that hangs upon, and believes 
in them, must live. 

This consolation and encourage- 
ment are heightened the more, by his 
dechuation ; *' I see the heavens oi)en- 
ed, and the Son of man standing on 
the right hand of God." This circnm- 
stjnice shows how - 1 sely, ardently, 
and diligently Christ v»atches over 
us, and how ready he is to lend us his 
aid, if we but believe in him, and 
cheerfully risk our lives for Ids sake. 
This manifestation was designed not 
simply for the benefit of St. Stephen, 
nor was it left upon record merely for 
his advantage, but for our consolation, 
so as to remove every doubt, that we, 
too, shall enjoy the same happy re- 
snlts, if our conduct is like tiiat of 
St. Steplnm. 

Tinit the heavens are standing open 
affords us the highest consolation, and 
removes every terror of tieuth. AVhat 
should not stand open aiul be ready, 
when the heavens, the highest works 
of creation, stand open, waiting for 
us, and rejoicing at our ai)proacli f — 
Vea, you might desire them to stand 
thus visibly open to you, too. But, 
should this occur to every one, what 
would become of faith I It is enough, 



tlmt it once occurred, for the consola- 
tion of all Christians, for the strength- 
ening of their faith, and for the re- 
moval of every teri-or of death. For, 
as we believe, so it will be with us, al- 
tlnnigh we do not see it. 

What angel, moreover, Avhat crea- 
ture, would not feel ixuidy Jind pre- 
])ared, when the Lord himself stands 
ready and i)rex)arcd to help? It is a 
remarkable fact, that he sav/ neither 
an angel, nor Cod himself, but the 
man, Christ, who is the most lovely 
and delightful to nature, ajul affords 
man the highest consolation. For a 
man ^^'Ould rather see a man, than an 
{ingel, or any other creature, esi^ecial- 
ly when lie is in weed. 

Here our subtile teacliers, who 
measure the works of God by their 
I'cason, and the seas with a spoon, 
ask ; How could St. Stephen look into 
the heavens, when we are unable with 
our eyes to see a l)ird when it has 
tiov>n but a short distance up in the 
atmosphere; how could he see Christ 
so accurately as to know with cer- 
tainty that it was Christ, and no one 
else? When we look at a man on a 
higli steeple, he appears to us like a 
clnld; nor do we recognize him. — 
Hence tj^ey endeavor to mend the 
matter, by saying : St. Stephen's vis- 
ion must have been shari)ened in a 
supernatural manner, so as to enable 
him to see accurately at a distance so 
great. But how, if St. Stephen had 
been in a house, or under a vault ? 
Away Avith such hunum babble. — 
Surely St. Paul heard the voice of 
Chi'ist from heaven, near Damascus, 
and yet his hearing was not sharpen- 
ed. The Apostles on Mount Tabor, 
John the Baptist, Luke 3, 22, and the 
people, John 12, 29, heard the voice 
of the Father, and still their hearing 
was not shari>ened. Is it iu)t more 
dirhcult to hinir a voice from on high 
at a great distance, than it is to see 
an object at an equal distance? Our 
eyes have a range immeasurably wid- 
er", than our ears have. 

Whenever God desires to reveal 
himself, heaven and all things are 
near. T^o matter whether he was 
under a roof, or in the open air, heav- 
en was near to St. Stephen ; it wa8 



ADHONITION TO PIETY ANt) RIGSTfiOUSNESS. 



lOH 



not necessary for liini to be able to I 
8ee a great distance. God is every- j 
where ; there is no need for his com- j 
ing down from heaven. Hence, it is | 
easy for snch a sight, as his being I 
really in heaven, and still observed in I 
narrowest range, to appear, without 
sharpening or perverting tlie senses. 

It matters not whether we fully 
comprehend, or not, how this can be 
effected. Tlie wonders of God, are 
not designed to be brought >nthin 
our grasi) and eomin*ehension, but to 
induce us to believe and confide. Il- 
lustrate to me, ye that presume to 
be so wise, how a large apple, pear, 
or a cherry, and things less myste- 
rious, can be nourished through a 
stem so small. Let God work; be- 
lieve, and presume not to bring God 
within your grasp and comprehen- 
sion. 

Who can estimate all the virtues 
continued in this example ? In it 
loom up all the fruits of the Spirit. 
lu it we liud love, faith, patience, be- 
um'olence, peace, meekness, wisdom, 
truth, sim])licity, strength, consola- 
tion, and ])hilantluoi)y : here we per- 
ceive aversions and ceiisures for ev- 
i^ry spjccies of evil ; here we discover 
a dis[>osition not to value the advan- 
tages of this lite, or to dread the ter- 
rors of death ; iiere we find liberty, 
tranquillity, and all the noble graces 
and virtues. There is no virtue, of 
which this is not an example : no vice 
which it is not ready to rebuke ; so 
that the Evangelist may well say, 
Stephen was full of faith and power.* 
Power here implies activity or action, 
as if he should say, He has a great 
laith, and therefore he did much, and 
was mighty in deed. For where faith 
j)roperly exists, there its fruits nuist 
follow; and the greater the faith, the 
more alinndant will be its fruits. 

True faith is a very strong, efiica- 
cious, active principle. Nothing is 
impossible for it. It neither rests ncn- 
hesitates. Hence St. Stephen, in 
consequence of the superior activity 
of his faith, performed not simi)ly 

• A. Our text reads thus, Stephen was full 
of {Trace and power; but St. Luke, who wrote 
in Greek, says, Stephen was full of faith and 
virtue, power. 



common, ordinary Avorks, but won- 
ders ana sigTis, publicly, among the 
l)eople ; yes, great wonders and signs, 
as Luke says. This was intendeil as 
an evidence, that he who is imictive. 
is destitute of faith, and has no right 
to boast about it. There was an ob- 
ject in placing the word faith first, 
ami then the word power. It was 
designed to show, that our actions are 
evidences of our faith, and that noth- 
ing good can be accomplished with- 
out it. It must be ixn-emost iri every 
action. In this may God assist us. 
x\men. 



^^;;^--^^rV g- 1, j^- <{? < J^^^r 



ST. JOHN'S HAY. 



EPISTLE, ECCLESiiSTIClS 1;>, 1-6. 

HE t\m\ fiaretli \\\t Lord will do 
good; asitl lie tliat liatli tfie kiiowl- 

€clj^:e ef tlie law 8liall obttilii Iier. 

And as a motlier sliall slie meet 
liiiii? and reetlve Mm as a wife mar- 
ried of a vlFirln, 

Wltl! tlie l)r( ad of iiiidcrstaiidtnji: 
sliall ^lie feed liim, and ^Ive him 
tlie water of wisdom to drink. 

He sliai! be stayed iipoii her, and 
sliall not be moved; and sliall rely 
upon lier, and sliall not I>e eoii- 
fomided. 

Slie sliall exalt him above his 
iiel^'hhors, and in the iiiidst of the 
eoiigregatioii sliall she os>eu his 
moiuli. 

Me shall tiid joy and a crown of 
gladness, and slie shall canse him 
to inherit an everlasting name. 



5-:£:-.^s 



TEA(:^I^'G does not seem to be the 
i design of this Epistle or lesson. It is 
rather occux)ied in presenting the 
praise or advantages resulting from a 
proper course of conduct. It does 
not state the things that should be 
performed, and the manner of per 
forming tliem, but the advantages re- 



no 



EXPLANATia:>r OP THE EPrSTLIsr "FO^ ST. J6tiN% DAY. 



miltin-g to those who pursue a proper 
course of conduct, llence, its object 
is to incite and admonish us to per- 
form those duties, with which we are 
already acquainted. St. Paul, liom. 
12, 7, 8, divides all discourses into two 
j)arts: the one, doctrine — the other, 
admonition. Doctrine i)resents that 
which we do not already know and 
possess. Admonition incites, impels, 
and urges us to act according to the 
doctrine ; and encourages us to pa- 
tience and perseverance. Whilst this 
feature of a discourse,, therefore, is 
hsss^ diflicult tlmn the former, it is no 
Less useful and beneficial. 

x^ow, whoever desires to incite,, 
arouse, encourage,, and admonish a 
person to action,, m^^ present appro- 
priate reason to^ ijudiice him- t-o act. 
This he HMy do by referring to the 
great advantages, the benefits, the 
beauties, and honors, which must re- 
sult from suchaction, or to the injuries 
aaid. disgrace that must follow its neg- 
lect. This is the course that is pur- 
sued in this Epistle. It points out 
many advantar/es and honorSj ichieh re- 
sult to those tvho fear God, and love 
righteousness. This we- shall now con- 
sider : 

What is meaii^ by righteousness 
and the fear of God is not mentioned 
here. We have freqLuentlj^ stated, 
however, that to fear God, is not to 
depend upon ourselves or upon any- 
thing that is in us, or to rely upoa our 
honor, power, wealth, strength, ad- 
vantages, or skill — ^110, not even upon 
our good works aiid I)iet5'. But, we 
should be carefrel in regard to all 
these, so as not to commit sin ; Ave 
aliould fear, yes, we know, that if God 
should earnestly deal with us accord- 
ing to his justice, we sh-ould be lost a 
tiiousand times. Therefore, we should 
not exalt ourselves in any way above 
tlie most insignificant individual on 
earth ; we should be humble and mild 
in the whole course of our conduct 
and in all our designs; we should 
manifest no arrogance towards any 
one, but be mild and affable. The in- 
fluences of humility will render all our 
works good. St. Peter, 1 Pet. 5, 5, 
<jays: ^' God resisteth the proud, and 
gjveth grace to the humble.^' What- 



ever, then, is done in that grace, is 
all well done. 

Thus, righteousness, as we have 
heard, is nothing else but faitb. This 
is effected in the following manner. 
In the first place, no one can stand 
before the judgment of God ; every 
one in all his effoits and operations 
must be filled with fear. This fear 
impels him to seek and to find some- 
thing indepeitdeM ef h^iiself,. upou 
which 1m3 m<i>j rely, Sftand, and res^- 
Thfe is nothing else but the pure mer- 
cy of God, promised and set forth in 
Chiist. This reiiaiw!e,,faitl?, and con- 
fidence remler us jjust ami pious be- 
fore God, as St. Paul, Itom.. 1,. 17^ 
says : " the just shall live by faith." 

]Siow, in xHopoution a&. a 5>eyson dis- 
trusts himself OMd hig own ability, and 
feels himself a sinner before the judg- 
ment of God, in all things; so, in the 
same proportion, will he console him- 
self with the extraneous grace of God, 
and in consequenee^of it become right- 
eous in all things. So, these two, 
judgment and grace, fear and confi- 
dence, must exist simultaneously. — 
Juidgment produces fear ; grace pro- 
duces trust and confidence. Thus, 
through judgment, fear divests us of 
ou-rselves and all that we have. But 
confidence invests us in God, and in 
all that belongs to God ; so that not 
our merits, but the blessings of God 
are praised and extolled. This ac- 
cords with Ps. 147, 11 : " The Lord 
taketh pleasure in them that fear him, 
in those that hope in his mercy.-' 

Now, if his faith is right, he will al- 
so conduct himself x^roperly towards 
his neighbor, as he believes, that God; 
has acted and still acts towards hinii 
This he v, ill do through pure grac(%. 
forgiving him, bearing with and tol 
crating him, endeavoring, to relievo 
him from his wretched coii4ition, ad- 
ministering' to his wants, allowing 
him to enjoy his h<;)spitalities, , deny- 
ing him nothing, risking his body, 
life-, property,, and honor for him, in 
all respects, as God has acted towards 
him. For, he believes, that God thus- 
acted towards him through ]>ure grace,, 
regardless of his dements, and that 
he certainly will do towards him, a« 
he believes. Therefore, as God pours* 



ja^foxEPto^ To» PiErr A^JfO- moffTEotrgNEss: 



Ui 



oxit fiiiS' blessings upon him, regard- 
less of liis demerits ; so he will confer 
liis favors upon his neighbor, notNvith- 
stauding he may be his enemy, and 
destitute of all merit. lie also feels 
satisfied, that this will not im^poverislr 
him; for, the more favors he confers, 
the more blessings will God pour out 
upon him, and the more lie fills his 
neigiibors with favors, the more will 
(io<l till him with blesvsings. 

This, you will perceive,, is the tru^e, 
the real faith, which renders us just 
before God; it is the Christian right- 
♦eousness, which receives blessings 
ik'om above, and issues them below, — 
a beautiful illustration of which, we 
find, Judges 1, 13,. 15, in the piece of 
land, given by Caleb,, the lioly father, 
to bis daughter, Achsah, from which 
issued beautifid fountains of water; 
tihiit is, it was wj^tered by springs 
Above and springs below. Hence, it 
was very fertile aiul valuable. This 
is the faith, as already said, concern- 
ing which we cannot say too much. 

Achsah implies orijauients or jew- 
els of shoes, and is the lovely Maggie 
in scarlet choes, the little daughter of 
(rod, the believing soul,, which glides 
along in beautiful, scarlet, gilted 
shoes; concerning which St. J^aul, 
Eph. G, o, says, "Your feet shod,' 
witbwliii.fr? Hviththe preparation of 
the gospel.'' Here, you perceive, that 
when the heart proceeds in the gos- 
pel, and lives in that v. ord, tii^ough 
faith, it is Achsah, Maggie in her 
beautiful shoes, concerning whom Sol- 
omon, Song of Solomon 7, 1, speaks 
in regard to the bride*: '^ How beauti- 
ful are thy feet witli shoes, Oprince's^ 
daughter! iN^ow let us; take into con- 
sideration the reasons which should 
iiM'ite and urge us to feao: Gx)d ajid to^ 
love righteousness. 

The First is^i 

'••Do- gogbj"' 

Tlie whole world talks about doing 
good. But. if you wish to know ho>w 
to do good, hearken, d^ not act a« 
fools do, Vrho examine the various 
works, desiring to select such as they 
conceive to be good, and reject such 
as thej' conceive to be bad, making a 
distinction among works. Act not 
thus; leave the works as they are, re- 



gard one like anoth«i>;" but fear God,^ 
and be just, (as we have already said,) 
and then perform wlnitever presentR 
itself, and all will be well done, iio' 
matter if it be the duties of a hostler 
or a; teamster. 

TliJ^ text is unchangeable : " He 
that feaipeth the I>ord- will di> g-oodJ' 
no matter what he may d&. 1^^ 
works are good ;. not in consequence 
of the character of the works, but on 
account of the fear that gives rise to 
them. Here you will perceive a great 
consolation, and how quickly you are 
covered with good works, so that your 
whole life is good, if you fear God; — 
your eating, drinking, walking, stand- 
ing, 
waking. 



seeing, hearing, sleeping, and 



all are good works. Who 
should not be iiteited by such advan- 
tages, to fear God! Behold, these- 
are the lambs of God, in; who i every- 
thing is usefid. 

But, the separators of works, the 
co-iiE?tliy saints, on the other hand, with 
their choice and selected works, real- 
ly perform no good works. Why W 
Because they do not fear God ; and; 
highly esteeming their own eftbrtSy. 
they do not trust in him; hence, their 
works, also, Avhich they regard as the 
very best, are evil. For, this truth i» 
immovable: The works of him, tliat 
fears God^. aie good, and the works o€ 
him, that does not fear God, are e>il.. 

The Second : 

" Have the knowledge os the 

LAW.!' 

Thua, he sajs : *' He that hath the- 
knowledge,' (apprehends righteous- 
ness,) 'of the law, shall' obtain her.'' 
This is the same in meaning, as the 
former, only it is expressed im differ- 
ent woEds*. To ha^ve the knowledge 
of the la/W., to adhere to righteousness,, 
is to x>er'Severe ajid continue in faith- 
Where this is the case,, the individual 
will apprehend righteousness, so as to 
make it his own. Hence, all his ac- 
tions and his lite wiil be right, having 
attained such a position as enables 
him to dwell in it, as in a heritage.. 
Whoever, therefore, desires to do right 
and to live in righteousness, must be- 
lieve, and persevere in faith, and then 
perform, without any distinction, such 
works as present themselves to him.. 



112 



EXPLANATION OP THE EPISTLE FOB ST. JOHN^S DAt. 



ITiuh;, he Is endowed with such pre- 
rogative as renders it unnecessary for 
him to a.sk and ascertaiu how such 
works become . riglit. Tiiey are al- 
ready right, because they are per- 
formed, and the rigliteousness is al- 
ready appreliended, w itliout aiiy se- 
kxitlng" and choosing, since he perse- 
veres in tViitli. 

But, in all their works, righteous- 
ness wiii Hee from the n]i believing, 
wlio neglect it. Tliey may even snap 
after it, as a dog snaps at iiies, still it 
will elude them. St. Paul, lionj. 9, 
ol, says, in regard to the Jews: "Is- 
rael, which tbllowtMl after the luw of 
righteousness, hath not attaiued the 
hiw^ of rigliteousness." Like tliese, 
are those unbelieving persons, wlio 
run after their slnidows, desiring to 
obtain righteousness by tlieir worlds j 
but it flees froju tlieiu, and they can- 
not apprehend it, because they did 
not first allow theniselves to be a[)- 
])rehended in iidtli, and then adlu^re 
to righteousness ; liere then they 
would have been a[)])rehendcd in all 
works, and the sh.idow would ha\'e 
followed of itself. 

The Third: 

•• Ab a mothior shall she meet 

HOi." 

^Vh at does thi s imply ? It is spoken 
acci>rding to the custom of the He- 
brews, wiio are in the habit of saying: 
A cliild of wisdom, a child of wicked- 
ness, a child of ^Yrath, a child of con- 
demnation ; thus, here, too, children of 
righteousness. l^o\\\ wlioever is a 
child of sin, or of unrighteousness, has 
a mother of disgrace, of whom he 
'must bo ashamed, and in vviiom he 
cannot r(yoiee. Whoever is a child of 
righteousness, has a mother of honor, 
of whom lie may boast, and in wlunn 
he can rejoice. For, even a natural 
mother, who is a reputable w^oinan, is 
an honor, a glory, and a c<f)nRolation 
to her child ; on the other hand, if she 
is disreputable, she is a disgrac(^ to 
her child ; so tliat scarcely any re- 
])roach is more stinging to any one, 
than to mention the disgrace of his 
mother, and to censure him of being 
illegitimate or ill-bred. 

Kow the Avise man wishes to sliow, 
that righteousness meets her child in 



the most aiiectionate manner, as a 
mother meets her child, as she ap- 
proaches it ; that is, she is always 
ready to do for it, all that lies in her 
whole heart and power. In this A\:iy 
he designs to show the great security, 
consolation, peace, joy, and glory, 
which result to the heart, before God, 
through taith. For, a natural mother 
caresses, kisses, carries, and supports 
her child, ahvays desiring to meet and 
oblige it. There is no greater kind- 
ness tlnm the kindness of a mother 
for her child. Thus, too, righteous- 
ness embraces, carries and supports 
man, api^roaching and meeting him in 
every way, so that he may bask in se- 
curity and in the peace of his lH3art. 
To such great honor he is entitled, of 
which lie maj^ boast before God; for 
he has a mother of honor. 

The Fourth : 

'•And receive him as a avife 
married of a virgin." 

AVhat does this imidy f Its import, 
expressed in other words, is similar to 
that of the preceding phrase. The ob- 
ject is to show the anxious (^are nuini- 
fested by rigliteousness for lier child. 
He compares herfeeliugs or affections 
to those of a new bride, who nevei- 
has been a wife befoi'e. He says: — 
Precisely as a virgin, who is now for 
the first time become a wife, feels to- 
Avards lier bridegroom, so are the feel- 
ings of righteousness tow^ards her 
el did. The affections or feelings of 
such a bride, I shall leave for those 
who have experience in that dii'ection, 
to describe. It is a well-established 
fact, how^ever, tliat there is no great- 
er desire, love, or coiicern, than that 
of a young bride for her bridegroom. 
The Scriptures abound with instances 
of the love of brides. Here he styles 
h(ir a wife married of a virgin, because 
she recently became a wife, and nev- 
er before had any experience in regard 
to the love of a husband. Xi'or a wid- 
ow, Avho had before been a Avife, has 
no such feeling towards her second 
bridegroom. 

Observe, how carefully and deeply 
the wise man seeks out his admoni- 
tion. Is it not a forcible, a viAdd in- 
citation to faith and piety? How 
could he have introduced a simile 



il)MO^TION TO PEETY AND fttaETEOTTSNESS-. 



113 



more exi^ressive of affection, than that 
t)f a >irtiioiis mother- s affection for her 
t'liiki, and a new bride's love towards 
her bridegToojn ? A woman m natu- 
rally more inclined to love and affec> 
^ion, than -a m^ak is* jS'oW^ siich affec- 
tion-, k*W-, aim tare of righteoiiv«5ness 
tor us, we cannot obtain by works.-— 
it must be all conceived in the heart* 
&re> in faith, the cousciehce fefel'S <ill 
the security, desire, and 1-oVe in right- 
eousness, that a child call find in its 
another, and a man in his new bride. 

'''WlTHTHS BREAD t)F (lii\3 and) 
T^'bie5?STAJsJ)I5s^G- SHALL SHE FEED 

This is equivalent to saying, she 
^Imll feed him with life and under- 
standingi* This is effected in the foh 
lowing manner:! Precivsely as natural 
bread not only supports the body, but 
also nourishes and fills it, so that it 
g:rows and increases, and becomes 
hale and robust, strong and callable 
of labor ; so, too, righteousness nour- 
s^hes an individual, so that he daily 
incr<Mses in sptiit, mid continuiilly . 
^ains more information in reg'ard to 
things, divine and human. This V\^e 
learn from exi}erience ; and without 
experience the passage would not be 
intelligible. Such an individual im- 
proves his mind by everything that 
<'omes under his observation, grovdng 
in knovvdedge, and still increavSing in 
life and wisdo'^iii, es3>ecially when he 
contemplates the Scriptures. 

Thus Solomon had learned many 
things, as his Proverbs and Canticles 
>>how. Il« places the word, life, be- 
fore the word, understanding -, because, 
without life, understanding would be 
of little use. It is not the knowledge 
derived from heathens and natural 
reason, concerning temporal things, 
that is to be regarded, but the knowl- 
edge which is derived from faith, con- 
cerning spiritual and di\ine things, 
and which makes the soul alive before 
Ood. Thi« teaches all that is neces- 
sary to be known in reference to sal- 
vation. 

The Sixth: 

"And gfv^ hbi the water of 
wisdom to drink." 

The import of this phrase is similar 



to that of the foregoing, and it has 
reference to the increase of the spirit j 
ami especially does it refer to saving 
khowledge, for the puri:>ose of exclu- 
ding the knowledge of the world and 
of men, which is not salutary. This 
drinking takes place like the eating. 
Man draws wisdom from everything 
that comes under his observation.^ — 
Everything, in heaven and on earth, 
affbrd« him pasture 5 but especially 
the Scriptures, from which he derives 
meat and drink, through a real, saving 
knowledge* • 

The Se^mdil 
" He shall be stayed upon hee.*" 

Hitlierto he has been enumerating 
the blessings and advantages whi-ch 
we derive from righteousness, and en- 
joy in ourselves, in times of peace.— 
^ow, he enumerates her advantages 
in ti'mes of conliict, and contentions 
against enemies, saying: He shall be 
stayed upon her; that is, she will 
throw around us such i^rotections as 
Avill enable us not only to receive 
these former blessings, but also to 
guard and protect them against every 
attempt to wrest them, from us. By 
this, however, he acknowledges that, 
whoever fears God and desires to be 
pious, must encounter difBculties, con- 
flicts, and misfortunes. Crosses v>'ill 
not stay away fr-om him ; as St. Paul, 
Acts 14, 22, says : ^' We must through 
much tribulation enter into the king- 
dom of C od.'- 

In this Way he meets the timid and 
faint-hearted, who would readily ac- 
cept these gxeat inducements and 
benefits, were it not for their fears 
that, in consequence of it, they would 
have to risk their property, honor, 
bodies, lives, and all that they have. 
This he does not dem', nor does he 
make any effort to relieve their minds 
in that respect, or to give them flimsy 
consolation. But, he strengthens 
their minds, and admonishes them 
against such views, affording them 
the consolation, that righteousness, if 
they cleave to it, wiU give them suffi- 
cient courage, firmness, and stability 
to endure aU these things. 

The Eighth : 

'^And shall not be moved." 

This is equivalent to bemg stayed 
1)2 



114 



EXPLANATION OF THE EPISTLE FOE ^f\ JOffN^S DAT. 



upon her. What more do you waut, 
if 3'ou are able to overcome all things ? 
This ability the self-righteous do uot 
possess ; they do not stand securely ; 
they have no firmness — all is yielding 
and vacillation, because they hang 
upon their own efforts. These may 
])e easily taken away, and they, with 
them. But with the Christian, the 
believing righteousness hangs upon 
the mercy of God, which no one can 
take away } hence, those who hang 
upon it cannot be moved, even if they 
ore deprived of everything else. 
The Nintli : 

'•' And shall rely upon hee.'' 
That is, she shall sustain his honor. 
Here the v>-ise man acknowledges that 
a pious believer must suffer not only 
many evils, but must also endure 
shame and scandal. The special suf- 
ferings of a Christian consist not in 
enduring evils only, like other per- 
sons, but shame and scandal also. 



3cisely 



as 
as 



this, he intro- 
as a comfort 
all believers. 



the V'Orst evil-doers, pr< 
Christ suffered. These are also call- 
iKl sufferings of Christ, or of the cross. 
These have reference not so much to 
temporal honor, but to the honor 
which should be in the conscience and 
before God. Thus all the martyrs were 
put to death, not as if they had com- 
jiiitteda temporal crime, but as if they 
were the greatest enemies and blas- 
phemers of God. IsTow, lest any one 
should be deterred by 
<luces this declaration 
and encouragement to .... .^v...^.^^^, 
to assure them that they shall be pre- 
served, and maintain their honor be- 
fore God and the world. 
The Tenth : 

-' And SHALL NOT BE CONFOUNDED." 

The import of this is similar to that 
of the former, only it is expressed in 
other and clearer terms. She may, it 
is true, i)ermit him to be overtaken by 
shame and disgrace, in order that her 
l)0wermay be tested and iHoved,* as 
the Wisdom of Solomon, 10, 12, says : 
^' In a sure conflict she gave him the 
victory; that he might know that god- 
liness is stronger than all." The heart 
indeed must be tempted ; it cannot 
exist without incurring shame ; it will 



* A. But she does not leave him in or 
it, if he only cleaves to her. 



under 



be so touched and affected by it, that 
it will even tremble and waver as if 
God would leave it in its shame. But 
here it finds such assistance as en- 
ables it to maintain a firm confidence ; 
and thus sustained, it walks or tri- 
umphs over shame or scandal, — a 
thing which hypocrites cannot, by any 
means, accomx^iish. 

The Eleventh: 

^^ShE SHALL EXALT HIM ABOY] 
HIS NEIGHBORS." 

That is, such temptations and con- 
flicts only elevate and distinguish Iiim 
in the minds of the people. Paul, 1 
Cor. 11, 19, says : By heresies the ap- 
proved Christians axe made manifest. 
Such conflicts so distinguish him and 
raise him in the admiration of all, that 
he attains a high degree of eminencf 
and honor. The self-righteous, on tl^ 
other hand, pass along, unheeded, in- 
experienced, untried, dwelling in their 
own element, and destitute of informa- 
tion in regard to the blessings and ope 
rations of God. 

The TiceJfth: 

^'AnD IN THE ?,IIDST OF THE CON- 
GREaATION SHALL SHE OPEN HIS 
MOUTH.'' 

That is, in this way he becomes ji 
good preacher and teacher. Por 
throngh faith he rightly understands 
everything, and through conflict lie 
feels and experiences it, so as to gain 
the fullest assurance ; and heiic^ he 
may speak with the utmost confldAice, 
giving everj' one instruction . S oSlia t 
Taulerus may well say. Such a i)ei^son 
is able to judge and teach the ^fhole 
world. Without such conflicts Or tri- 
als, no one Avill ever become a success- 
ful preacher 5 he must remain a ;inere 
babbler, not knowing what or when 
to speak, as St. Paul, 1 Tim. 3, 7, 
says: "Desiring to be teachers 0f the 
law ,• understanding neither what they 
say, nor v.hereof they affirm ;" useless 
babblers are they, says he. 

The Thirteenth : 

And shall fill Mm with tlie spirit 
of wisdom and iinderstaiHliiig* 

He has already said, Witli the 
bread of understanding shall she feed 
him, and give him the water of wis- 
dom to drink. This has reference to 
an Individual who has simply received 



ADMONITION TO PIETY AND RiaHTEOUSNESS. 



115 



the gifts of God, and has not as yet 
been exposed to temptations and tri- 
als. But, after he shall have experi- 
enced temptations, and been tried and 
proveil, he shall be filled not only with 
the gifts of wisdom and understand- 
ing, but also with the giver of these 
gifts, the Holy Spirit himself, and be 
rendered wholly perfect. 

2s"ot because the Holy Spirit did not 
previously exist in him ; for wliere his 
gifts are, there is he allSo, most assur- 
edJy : but because the individual, not 
yet*^ exposed to temptations, has not 
as yet attained that degree, in which 
lie perceives and experiences the pres- 
et ce of the Holy Spirit, — a position 
which he vrill not reach until he is 
tried and proved. Then he who was 
previously filled with gifts, will be full 
of the Spirit ; so that he will be use- 
ful not only to himself, in consequence 
of these gifts, as he was previous to 
his having experienced temptations, 
but will, from that period, render him- 
self useful to others ; so that through 
I him they also may attain the same 
[grace. Now, he was, previously, 
luseful in a temporal point of view, in 
)nsequence of his distribution of fa- 
'ors to his neighbors, — (as already 
stated,) an act, which he was induced 
to perform, in consequence of his faith 
ind the gifts which he had received; 
in this way, however, he v>'as useful, 
not in a spiritual, but simply in a 

fmporal x^oint of vievr. 
So, after experiencing temptations, 
tiie Spirit enters, and causes him not 
onhr to be fed with the bread of wis- 
dom and understanding, as was the 
case before, but to open his mouth, 
and feed others with the bread of wis- 
dom and understanding, rendering 
tlk-m spiritual service. Thus, pre- 
)us to the sufferings of Christ, the 
)ostles were merel}' guests of the 
>rd, eating and drinidng of his wis- 
dlni and understanding, and leading 
pious lives; but they, themselves, 
alone were affected by this. After 
his resiuTCCtion, however, they be- 
came hosts, feeding others, and ren- 
dering them pious, through the spirit 
of wisdom and understanding, of 
which, after having experienced temp- 
tations, they were fuU. 



The Fourteenth : 

With a garment of honor shall 
she clothe him. 

That is, she will give him great 
reputation and a great name, far and 
wide, as God said, in regard to David, 
I have made thy name great. In this 
way he will be so adorned, that all 
the world will esteem and declare hiii! 
honorable, on account of his wisdom 
and knowledge. For honor, wliicii 
attains distinction and secures a great 
and glorious name among the people, 
is glory. This he calls a garment ; — 
for it adorns more than ornament^^ 
and jewels. 

The Fifteenth : 

" He siiall find joy and a crrAvii 

of gladness.-' 

Hitherto he mentioned the bless- 
ings or advantages which he should 
enjoy in this life. Here he dravrs his 
conclusion now in regard to the bless- 
ings which are held in reserve for liiin 
in the life which is to come; namely, 
eternal joy and gladness. This is the 
treasure whicli she has in reserve foi 
him, and which has no end. 

The Sixteenth : 

" Aiicl slie sliall cause him to m- 

herit an eyerlastlng name." 

That is, after his death, and nor 
merely during his life, will tlie remem- 
brance of his name be perpetuated 
and held in honor. After this all the 
self-i:igliteous strive, but in ^-ain. For 
they neither fear God, nor hang upon 
the righteousness of faith. 

Behold, then, these great fruits and 
blessings, which are so well calculated 
to afford us consolation and to ad- 
monish us to continue in faith and in 
the fear of God. I have hastily pass- 
ed over this matter, treating it in tli(^ 
briefest manner; otherwise, a special, 
a long sermon might have l)ee.n drawn 
from each point, by expatiating upon 
it, in the Scriptures. 

We must not infer, however, from 
this, that we should fear God or hc- 
lieve in him simply for the purpose of 
securing these blessings. This would 
be deceptive. It is not written in or- 
der to induce us to seek or desire such 
advantages, but in order that we maj- 
know that such blessings Avill assur- 
edly result to those who fear God : — 



116 EXPLANATION OF 1^H32 SMSl^LE FOR SUNDAY AFTER OSRlSTMAS. 



and even those alone, who do not seek 
them, shall find them ', that is, those 
who fear God, without seeking their 
own honor, and continue to hang 
upon the grace of God. To these, 
such blessings unsought must result. 
These, the self-righteous, with all their 
l)retences, can not reach. 

This Epistle or Lesson beautifully 
accords with the Gospel. Here it is 
said, Eighteousness receives an indi- 
vidual, like a reputable mother, her 
child, and like a bride, her bride- 
groom. Thus, too, Christ took John 
upon his breast, and regarded him as 
the beloved disciple. In both, faith 
is commended and present, in regard 
to its character. 



SUNDAY AFTER CHRISTMAS. 



EPISTLE, GALATIAIS 4, S-T. 

KOW 1 say, That the feclr, as long as 
he is a child, diSTereth nothing from a 
servant, though be be lord of all ; 

But is under tutors and governors until 
the time appointed of the father. 

Even go we, wh'Cii.we were children, 
were in bondage under the elements of 
the world : 

Eat when the fullness of the time was 
come, CiOd sent forth his Son, made of a 
woman, made under the Saw, 

To redeem them that were under the 
law, that we might receive the adoption 
of sons* 

And because ye are sons, God hath sent 
forth the Spirit off. his Son into your 
liearts, crying, Abba, Father. 

Wherefore thou art no more a servant, 
but a son ; and if a son, then an heir of 
Ciod through Christ* 



This Epistle, or lesson, is very 
characteristic of the Apostle Paul; 
and hence^ it is not generally under- 
stood : not on account of any diflacul- 
ty or obscurity in it, but because the 
doctrine in regard to faith, which it 
is so necessary to understand, in or- 
der to comi)rehend St. Paul, whose 
mind, with all his zeal and energy, is 



occui)ied with the subject of faith, in 
all his Epistles, is almost extinct in 
the world. For the i^urpose, there* 
fore, of rendering it clear, a lengthy 
exi)osition will be required : and, in 
order that we may have sx)ace to treat 
it in the clearest manner possible, tre 
shall let this suffice as a preface an<l 
^s an introduction.* 

It is necessary to know, that it is 
one thing to' treat of good works, and 
another to treat of justification; pre- 
cisely as the essence or person of an 
Individual is one thing, and his aoH 
tions or works are another. Now" 
justification has reference to the per- 
son, and not to his works. For the 
person, and not the works, is declared 
just and is saved, or is sentenced and 
condemned. It is, therefore, also con- 
clusive that no one is justified by 
works, but must first be justified, 
without any works, through some 
otlier means. 

Thus, Moses, Gen. 4, 4, 5, says : — 
''The Lord had respect unto Abel^ 
and to his offering." First, he had 
respect to Abel, the person, and then, 
to his offering, because he was al- 
ready pious, just, and acceptable, as 
to his person ; and hence, his offering 
was also acceptable, on account of 
the person, and not the i)erson on ac- 
count of the offering. "But unto 
Cain, and to his offering, he had not 
respect." Thus, in the first place, he 
had not respect unto Cain, the per- 
son, and hence, too, he had not re- 
spect afterwards to his offering. From 
this text we may conclude, that it is 
imi)ossible for any work to be good in 
the sight of God, unless the person 
[performing it] first be good and ac- 
ceptable. On the other hand, it is 
impossible for any woi-k to be evil in 
the sight of God, unless the person 
[performing it] be first evil and unac- 
ceptable. ]S'ow, let this be sufficient' 
ly conclusive for the present, that 
there are two kinds of good works :— 
some precede, and others follow after 
justification. Those which precede, 
merely seem to be good and effectual; 
but those which follow are really good. 

Behold, this is the contention be» 
tween God and presumptive saints i 

^ ■ — m ' 

* B. Concerning the Justification of m^. 



CoKCEKNl^G- THE PEOFILE^ OF THE LAW AND GRACE. 



117 



here [corriiptj nature contends, and 
rages against tlie Holy Spirit. In re- 
gard to this the Scriptures every- 
where treat. In them God conchides 
that all the ^vorks of an individual 
previous to his justification, are evil 
and ineffectual; he requires the per- 
son first to be just and good. In the 
second place, he concludes, that all 
l^ersons, vhilst in a state of nature, 
according to their natural birth, are 
UDJust and evil, as it is said, Ps. 116, 
11: ^' All men are liars f' and Gen. 6, 
5: "EA'ery imagination of the thoughts 
of his heart was only evil continually." 
Hence such an individual can perform 
no good work, and whatever he may 



do in that wav, 



is nothing 



more than 



a work like that of Cain, 
Here Madam Hulda steps in 



with 



lier scornful nose, nature, and dares 
to c^ontradict her God, and to charge 
him with falsehood. She 



hangs 



on 



her old fiippery, straw-armoi*, natural 
light, reason, free-will, natural pow- 



er's 



, introducing heathenish books and 



human doctrines, and begins to harp 
upon these, saying, Good works also 
precede jiistification, and they are not 
the works of Cain, as God says, but 
they are so good, that by them a per- 
son is j ustified. For, Aristotle taugh t , 
that whoever does much good, will 
thereby become good. To" this slie 
firmly cleaves, j)erverting the Scrip- 
tureSj and presuming that God must 
first have respect to the works and 
then to the person. Such devilish 
doctrine reigns at this time in all the 
high schools, institutions, and clois 
ters, and such persons are nothing 
but saints like Cain, whom God does 
not regard. 

In the second place, since she bases 
her position simply on works, and at- 
taches very little importance to the 
person and justification, she proceeds 
still further, and attributes all merit 
and the highest righteousness to the 
works which follow justification, say- 
ing: *'Faith without works is dead',^ 
as St, James, James 2, 20, says. iSTow, 
mice she does not understand this 
[leclaration, she attaches very little 
importance to faith, and thus she con- 
tinues to adhere to works, presumiug 
to dictate to God to allow the person 



to be acceptable on account of works. 
Thus, these two continually strive 
against each other: God has respect 
to the person ; Cain to the works. — 
God rewards the works on account of 
the person ; Cain would have the per- 
son crowned on account of the work^s- 
God will not yield his position, so just 
and righteous, and Cain, the young 
nobleman, will never allow himself to 
be convinced of his error. We must 
not reject his works, slightly regard 
his reason, or look uijon his free-vvill 
as impotent, else he will becam.'e an- 
gry with God, and slay his brother, 
Abel, as all history abtmdantly teacli- 
es. 

But, if you ask: What then must 1 
do ? How shall I first become good 
and acceptable in regard to my per- 
son ? How shall I secure that justifi- 
cation! The Gospel replies: You 
must hear Christ and believe in him, 
wholly despairing of yourself, and 
resting assured that j'ou will be 
changed from [the character of] Cain 
to [that of] Abel, and then you iiVcVy 
offer your offering. This faith, as it 
is proclaimed without any of your 
merit, is also given independent of 
your works and without any of your 
merits, through pure grace. Behold, 
this justifies the individual, and it is 



even justification itself. 

of this 

sins 



On account 
^ God remits and forgives all 
, as well as the old Adam and 
Cain, for the sake of Christ, his be- 
loved Son, whose name is in this faith. 
He grants, moreover, his Holy Spirit, 
who alters the individual and changes 
him into a new creature, who then has 
different reason and a different will, 
inclined to that whic^ is good. Sucli 
a person, wherever he may be, per- 
forms purely- good works, and Avliat- 
ever he does is good, as already stat- 
ed in the foregoing Epistle. 

^N'otliing else, therefore, but to hear 
Jesus Christ, and to believe in him as 
the Savior, is necessary to justifica- 
tion. But this is not the work of na- 
ture, but of grace ; and whoever pre- 
sumes to attain it by works, throws 
obstacles in the way of the Gospel, 
faith, grace, Christ, God, and all 
good. On the other hancjj nothingv 
else, but justification, is "necessarv for 



118 EXPLANATION OF THE EPISTLE FOR SinSHDAY AFTER CHRISTMAS. 



good works, [for, whoever is justified, 
and no one else, does good, and all 
that lie does in a state of justification 
is good, without any distinction of 
works,] so that the beginning, the se- 
<iuel, and order of man's salvation, is, 
in the first place, to hear the Word of 
God above all things,* and then to 
^ict, and thus to be saved. Whoever 
changes or perverts this order is cer- 
tainly not from God. 

This order is described by St. Paul, 
Horn. 10, 13, where he says: ^'Who- 
soever shall call upon the name of the 
Lord shall be saved. How then shall 
they call on him in whom they have 
not believed? and how shall they be- 
lieve in him of whom they have not 
heard ? and how shall they hear vdth- 
out a preacher ? And how shall they 
preach, except they be sent f There- 
fore, Christ teaches us to pray the 
Lord of the harvest to send laborers 
into his harvest ; that is, faithful 
preachers. When they come, they 
l)reach the true word of God. Vv'hen 
V'.e hear this, we are enabled to be- 
lieve; and this faith justifies us and 
renders us pious ; then we call on God, 
and do all that is good. In this vray 
we are saved. That is, whoever be- 
lieves shall be saved; but, whoever 
works without faith, shall be damned; 
as Christ, Mark 16, io, says : " He that 
believeth not shall be damned;" here, 
works avail nothing. 

Xow, observe the common course 
pursued and the language em^oloyed 
03' the people, who are accustomed to 
say: Aye! I expect to become pious; 
aye ! v\'e must become pious, &c. But 
if they are asked, what course we must 
pursue in order to become pious, they 
begin and say, Aye! we must pray, 
last, go to church, abstain from sin, 
&c. One will enter a monastery, and 
another some other order; one will 
become a priest, and another will put 
on a hair-garment ; one will punish 
himself in one way, and another in 
some other way. These are like Cain, 
and do the works of Cain. As to 
their i^ersons, they are like they were 
before; they are destitute of justifi- 
cation ; they assume only an external 

* A. Then to believe. 
Luther's Works, 7r Bd. 



change and alteration of works, cloth- 
ing, condition, and habits; they are 
real ai)es, who assume the habits of 
saints ; still they are unholy ; they do 
not think of faith, but rush along with 
their good works towards heaven, (as 
they imagine,) torturing themselves. 

Eelative to these, Christ says, in the 
Gospel, Luke 13, 24: '' Strive to en- 
ter in at the strait gate : for many, I 
say unto you, will seek to enter in, 
an d shall not be able." Aye, why not I 
Because they do not know which is 
the strait gate. It is faith. This 
humbles an individual, yes, brings 
him down to nothing, so that he must 
despair of all his good works, and 
cleave only to the grace of God, for- 
saking all else, on account of it. But 
saints like Cain, imagine that good 
works are the strait gate. Hence, 
they neither humble themselves, nor 
despair of their good works ; no, they 
gather them in large bags, and throw- 
ing these over themselves, desire to 
pass through; and they Tviill pass 
through, like a camel with his great 
hump on his back passes through 
the eye of a needle. 

In"ow, if any one speaks to them 
about faith, they scoff and laugh, say- 
ing. Are we regarded as Turks or 
heathens, that it is necessary for lis 
first to learn what faith is ? Can 
there be so many monks, nuns, and 
priests, without knowing what faith 
is ? Who does not know what is to 
be believed, when e^'en open sinners 
know ? Hence, as if they had already 
accomplished everything in regard to 
faith, they imagine that they must 
henceforth be occupied with works, 
regarding faith as of very little im- 
portance, as alread}' said. For they 
neither understand, nor know, that 
by it alone, we are justified. 

To hold as true, whatever they 
hear about Christ, they stjde faith. 
This kind of faith the devils also have, 
and yet they are not thereby rendered 
pious. This, however, is not Chris- 
tian faith ; no, it is an illusion, rather 
than faith. In the preceding postils 
we have already heard that, in order 
to be a Christian, it is not enough for 
an individual simply to believe that 
all that is said about Christ is true,—; 



CONCEHNmd fffiS l^SOi^LE OP THB LAW AIS^S (JRACEv 



119 



feiich a faitli Saints like Cain possess, 
-— biitv, lie must, without any doubt or 
vacillation, believe that h^^ himself, is 
one of those to whom such gva^ and 
mercy are given, and that he has re- 
ally secured them through Baptism 
or the Sacrament. Kow, when he be- 
lieves this, he may freely say in re- 
gard to himself; I am holy, pious, just, 
and a child of God, assured, without 
the sUghtest doubt, of salvation; not 
in consequence of anything in me, or 
in my merits or works, but through 
the pure mercy of God in Christ, 
poured out upon me. This he vrill 
prize so higlily, .a>s it really is so valu- 
able, that he cannot doubt that it ren- 
ders liim holy, and constitutes him a 
child of God." But if he doubts this, 
he disparages, in the highest degree, 
his Baptism and the Sacrament, and 
eensui'es, with falsehood, the Word of 
Ood, and his gTace in the Sacraments. 

For here he should entertain nei- 
ther fear nor doubt, that he is pious 
and a child of God through grace, but 
ke should rather -entertain fear and 
anxiety relative to the mannar^ in 
which he may remain steadfast xintil 
tlie end^* here lie all the fear and anx- 
iety. For, here, lie is assuredly in 
possession of the whole salvation, but 
there may il^e some doubt and anxiety 
as to whether he will continue stead- 
fast, and retain it. Here we must 
walk in fear ; for such faith does not 
liang upon works or itself, but only 
upon God and his grace. This can- 
not forsake the individual, as long as 
this reliance continues. But he knows 
not how long it will continue. If 
temptation should force him away 
from it, so that this reliance ceases, 
the grace will also cease.* 

When these Cabi-itesheav this faith, 
[docti-ine] they bless themselves, mak- 
ing the sign of the cross with their 
liajids and their feet, and exclaim : — 

* A. This is the view of Solomon, Ecc. 9, 
i : " The righteous, and the wise, and their 
works, are in the hand of God : no man know- 
eth either love or hatred by all that is before 
them," — so that he knows not whether he i« 
•aTiorthy.of grace or disjileasare. He does not say 
it is uncertain in regard to the present, but to 
the future. Because the person does not 
know whether he will be able to stand against 
the assaults of temptation. 



Aye! (^M forbid: How could I say 
that I am holy and pious? How 
could I be so high-minded and pre- 
sumptuous ? No, no, I am a poor sin- 
ner. In this way, you perceive, they 
render this faith useless to themselves, 
and all such doctrine must be regard- 
ed as heresy. In this way, then, the 
whole Gospel is exterminated. These 
are the persons, who deny the Chris- 
tian faith, and drive it out of the 
world, and con-cei'mng whom St. Paul 
prophesied, whesi hie said^ 1 Tim.. 4, 1 : 
'^ In the latter times some shall depart 
from the faith.'' For this faith is now 
silenced in all the world; yes, con- 
demned and banished, with all who 
teach and hold it, as the worst here- 
sv J the Pope, the bishop, the founda- 
tion, the cloister, the high-schools, 
stood unanimously in opposition to it 
for nearly four hundred years, and did 
nothing else but drive all the world, 
with violence, into hell;— this is the 
re^il, the last persecution of Anti- 
christ. 

But, if you say to tliem : Yes, but 
the prophet, Ps. 86, 2, says,: "Pre- 
serve my soul ; for I am holy f and 
St Paiil, Bom, S, 16 : " The Spirit ir 
self beareth witness with our spiiit, 
that we are the children of God f ' 
they reply : Yes, the Prophet and the 
Apostle did not make these declara- 
tions to establish a doctrine or an ex- 
ample, but l3ecause they were enlight- 
ened, and it was revealed to them 
that were holy. In this way they 
construe every passage that speaks 
concerning this matter, as if it were 
designed, not as a doctrine, but as a 
special wonder and prerogative, not 
intended for every believer. This 
gloss is a mere fLgment of their owji 
mind. Por, lje«\use they do not be- 
lieve, or taste of the Spirit, they im- 
agine that no oue else should thus be- 
lieve, or taste. By this, as their own 
fruits, they may be clearly known as 
thorns and thistles, not as Christians, 
but as enemies and destroyers of all 
Christians, and persecutors of the 
Chiistian faith. 

But, on the other hand, their faitli 
is of such a character as leads them 
to believe that they are rendered pi " 
ous and holy through their works^ 



120 EXPPANATlOJ? 6P' TBCM :^I>ISTXfe~ FOE SUNDAY AFTER CHBIS'f MA^. 



and that in consequence of these, God i 
must save them. Behohl, in tlieir 
opinion, to become pioiis through 
works, is Christianitj' ; but to become 
pious through the grace of God, is 
heresy. Their works seem to be of 
greater imi)ortance and of more value 
than the grace of God : their faith 
can hang upon works, but not upon 
the gi^ace of God. And since^ build- 
ing upon the sand, they reject the 
rock, it is but serving them right, that 
they must fall into their works, and 
torture themselves to death, to tlie 
honor of the dfevil, because tB;-ey will 
not adhere to the grace of God, and 
render him a reasonable service. 

For all who are in possession of 
such Christian faith^ must consequent- 
ly be happy and secure in God and 
his grace. — They will even delight in 
good works. The prayers and apparel- 
observed by these Cain-ites, are not 
good works ; hut such works only as 
are useful and beneficial to our neigh- 
bor, are good, as already stated in the 
Gospel lesson. — Yes, they wili be 
ready and willing to suffer all things 5 
for they doubt not that God is with 
them, and that they are in liis grace. 
These are the persons that honor G^od, 
and are useful to man. 

These Cain4tes, moreover, are use- 

and to 
a naero 



less to God, to 

themselves. Yet 



the world, 
tliev are 



useless burden to the earth, injurious 
to themselves and to everybody else. 
For, since they are not in i)ossession 
of this faith, they neither serve nor 
honor God» They x>erfc>rm none of 
those works, from which their neigh- 
bor can derive any benett in regard 
to his Jjoii^ij. property, honor, or soid^ 
For their wx)rks are of a peculiar char- 
acter, consisting in gestures, apparel, 
situations, times, an4 meats. 

Tell me, what does it benefit me for 
you to wear a large bald i>ate, or a 
gray cowl ? Who profits by your fast- 
ing on one day, and observing anoth 
er as a holj^-day j by your abstaining 
i'roni certain meats, and secluding 
yourself iih % certain place, reading 
and muttering ^:v-ery day? In this 
way you do nothing else but nuirder 
yourself for tlie devil, and leave a 
bad, ?v p^Qruicious example for every 



one to follow such life and conduct,^ 
as if it were good and consistent with 
the principles of Christianity. 'Fof) 
you do not believe in a Christian man- 
ner, and, hence, you cannot pray in 
that manner j and, hence, your fasting 
is not a mortification of the body, im 
it slioukl be, but it is performed as liv 
good work ; so that such a life is noth- 
ing else but the idolatry of Baal and 
Moloch, formerly i)racticed. among the 
Jews, who tortured, murdered-,- a-nd. 
burnt their children in honor to the 
devlL* 

You may, perhaps, &ay, if itistrue^ 
that we are justified, not by works^ 
but by hearing and believing Christy 
as the being who is given tons as our 
own, of what use or advantage,, theu^ 
are the commandments I Answer :■. — 
Here, we now come to the Epistle les- 
son which teUsus the object for v/hich 
the commandments wei'c given. The 
Galatians first learned the Christian 
faitli from St. Paul, and were after- 
wards so perverted by certain false 
Tjreachers, as to turn back again to? 
their works, and jimagiiie that they 
must become |)ious throughthe Yvork.s. 
of the law. Here, St. Paul recalks. 
them again from these works to faiths 
and in a multiplicity of terms, point ^v 
out to them the two kinds, of v.^orks oi^ 
the law, drawing the conclusion that 
the works which precede justification 
or faith, are useless, and merely con-^ 
stitute us servants j but faith makei< 
us children or sons of God i and hence- 
really good w^orks then follow* 

But, we must make ourselves ac- 
quainted with the language employed 
by the Apostle, in which he distin- 
guishes between a servant and a chihU 
The self-righteous he calls a ser^ 
vant, concerning whom much has^ (^h 
readj' been said. The believer m 
Christ he styles a chihl, who is justi- 
fied hj faith alone, without works. — 
This distinctioji results from the t\ict 
tiiat the se^lf-4'ighteous does not ren-. 
der his services m the sanie spiiit that 
actu;ites the child and the heir, in Ids 
services, relative to his own inherit 
tan.ce, but he renders then^ iu the dis-^ 
pos;ition of a daydaborer, upoij the 
possessions of some one else. Ah 

* B. ThI? use A^D NECESSITY OF '^:^E J^^F"- 



CONCEHNiTKcJ fHE I>EOPLE OF THE L4W AND GKACIE, 



121 



though the works i)erformed by both 
may be i^recisely of the same charac- 
ter, yet the disposition, the conscience, 
and faith make a distinction. The 
chikl has a conscience, and expects to 
continue an heir to the inheritance. — 
The servant feels that he must ulti- 
mately leave, and hence he does not 
await the inheritance j as Christ, 
John 8, 35, says: '^The servant abid- 
eth not in the house forever: but the 
son tibideth ever.-' 

Thus, these Cain-like saints, be> 
cause they have not this Christian 
faith, (as thtj themselves confess.) 
which would enable them to regartl 
themselves as the children of God 
with certainty, — but separate them- 
selves from it, as an enormous, hereti- 
cal presumption, by making*' the sign 
of the cross, — continue to hang in 
doubt. It occurs to them as they be- 
lieve ; they are not, nor will they ev- 
er be, the chidren of God, aiul become 
happy, in that vray ; although they 
may i>erform the deeds of the law, and 
diligently attend to its pi'actieal exer- 
cises. This will constitute them ser- 
vants J they vdW continue to be ser- 
vants, and in this way they vriil se- 
cure nothing more than a temporal 
reward, a co.mi)eteney on earth, qui- 
etude, honor, and pleasant days. — 
This we now perceive in the S| iritual 
orders, in which all the wealth, pow- 
er, pleasure, honor, and favors in the 
world, are enjoyed. Tills is their re- 
ward J they are servants and not chil- 
dren ; and hence, in the hour of death, 
they ^111 nil be cast out from the eter- 
nal inheritance, in which they would 
never believe, and which, in this life, 
they would never receive thsrough 
faith. Thus you wUi perceive that 
there is scarcely a diitt}rence between 
the works. The faith, however, and 
the disposition, make the distinction. 

Xow, it is the design of the Apostle 
to show, a-n^l it is really true, that 
without this faith^ the law, v\'ith all 
its works, constitutes us nothing but 
servants: for this faith alone makes 
as. children. Neither the la^^-, then, 
nor its wfiO'ks, nor our own nature can 
produce this faith in us : but the Gos- 
pel alone brings %t with itself,: — when 
Wi' Ue^r the Gospel, tU? WQrd of grace, 



accomi^aiiied by the Holy Ghost, 
wherever it is quietly i^reached. This 
is clear from the example of Corneli- 
us and his fiimily, Acts 10, 44, who 
received the Holy Ghost, simply by 
hearing St. Peter. 

Thus, too, the law wa& given for no- 
other imrpose, but to enable man to 
perceive liow graceless, how destitutes 
of filial alfection, and how servile lie 
is, serving God without fiiith and con- 
iidence, as well as without a free, 
spontaneous spirit. For, these saints- 
themselves confess that they are des- 
titute of such c(aiti deuce; and, if they 
would confess still further, they wotrhl 
have to admit that they would rather 
tliere were no law, and tliat they do 
not submit to it from clioice. Thusv 
faithless as tliey are, their whole 
course of conduct is regulated by re- 
straints ; and they must acknovdedge 
tliat, by the law, they can attain no 
liigher degree of perfection. This 
tliey should learn from the law, and 
perceive that they are servants and 
not children, with, a view to emerge 
from their state of servitude to the 
position of a child, regarding their 
own eiforts asineiiectual; so, througii 
faith and the grace of God, they may 
attain the prox)er i^osition in life. 

This is a correct Yie\Y and a 
proper use of the law, since it contem- 
plates nothing else but to convict and 
vanquish all Avho presume to fuLSll it 
without faith^ because they are ser- 
vants, and, hen-v-e,. engage in. its re- 
quirements without a free, spontane- 
ous spirit, and without reliance upoiK 
grace. It designs them to come ii^ 
conflict with it, to try theuiselves, and 
to learn how unwilling and destitute 
of faith they are, and, consequently, 
to seek help in sonu^. other direction, 
not ]>resuming by their own strength 
to fulfill it. For it must be fullilleu 
trom a free, sx^ontaneous spirit, and 
by children alone. It is an enemy to 
the unwilling, and to servants, 

ISTow, thej' go on and a(.'knowledg:o 
that they are destitute of faith ; yes, 
they reject that fait'ii which would 
constitute them children; they sensi- 
bly perceive their unvrillingness, and 
prefer being from under the lavv'; and 
yet they presuine by their own >YQrka 



123 EXPLANATION OP THE EPISTLE FOR SUNDAY AFTER CHRISTMAS. 



to render tliemselves pious, desiring 
to remain servants, and not to become 
children,— still cleaving to the inherit- 
ance, perverting everything. The 
law, (in conflict with which they 
should come, and from which they 
should learn that they are servants 
without a free, spontaneous spirit, so 
that they might despair of their own 
efforts, and cleave to faitli^ which 
would afford grace, and constitute 
them children,) they so pervert as to 
enter upon its demands through their 
works, presuming in this waj' to ful- 
iili it. Thus, they obstruct the ob- 
ject and end of the law, even striving 
ogainst faith and grace, to which the 
lavr directs, impels, and urges them. 
Thus, they remain a blind, i)er verse, 
laborious, and servile people, forev- 
er. 

This is the design and intention of 
St. Paul, Eom. 3, 20, and 7, 7, where 
lie fearlessly says : " By the deeds of 
the law there shall no liesh be justi- 
iled in his sight." Whj^ not ! He an- 
sv/ers and says. Because, by the lav,', 
nothing more is eftected than the 
knovrledge or perception of sin. Be- 
loved, how is this accomplished? — 
Place before you an indivklual like 
Cain, and you will see. In the first 
place, it is with great toil and labor 
that he performs his V\'orks, according 
to the law ; and yet he readily con- 
fesses that he does not believe that 
he is holy and a child of God *, yes, he 
condemns that faith, as an abomina- 
ble presumption and heresy, as al- 
ready stated ; he continues in doubt, 
and expects to become a child through 
his own works. 

Behold, here you may clearly per- 
ceive that the person is neither good 
nor righteous, since he is destitute of 
faith ; yes, he is an enemy to faith ; — 
and hence, too, an enemy to righteous- 
ness; arid, consequently', his works 
are not good, no matter how beauti- 
fully ihey may appear, according to 
the law. Thus, you will perceive that 
St. Paul speaks correctly, when he 
says : '^ By the deeds of the law there 
shall no flesh be justified in his sight." 
For, in the sight of God, the person 
must be good before his works are 
g?ood. By works, it is true, he may 



be justified by men, who judge ac- 
cording to the works, and not accord- 
ing to humility or the heart. Men 
judge persons according to their 
works ; God judges the works accord- 
ing to the persons. 

Kow, the first commandment in tlie 
law requires and orders us to love 
and to honor God ; that is, to trust in 
him, to confide in him, and to rely 
upon him. This is the true faith, 
which constitutes us the children of 
God. Thus, you may perceive, and 
clearly- understand from this law, the 
sin that dwells in a i)erson like Cain, 
namely, his unbelief. From it, too, 
you can feel in yourself whether you 
believe or not, — a thing which no one 
could feel or know without such law. 
This, observe, St. Paul styles know- 
ing sin by the law. 

STow, from this unbelief you cannot 
extricate yourself, nor can the law ex- 
tricate you. All your works, there- 
fore, by vrhich you intend to fulfill the 
law, are nothing but works of the 
law, juid cannot justify you in the 
sight of God, v\iio regards as just, on- 
ly those who believe in him and are 
children; for these, only, fulfill this 
commandment, and hold him as true 
God. For, although you may torture 
yourself to death with works, yet, 
from that source, your heart cannot 
secure such a faith as this command- 
ment requires; yes, works neither 
coniV)rehend nor tolerate that faith, 
as already said ; nor do they know 
that it is required by the law. An 
individual entertaining such views 
must continue, therefore, a martyr of 
the devil, and a persecutor of faith 
jfnd the law, even through the works 
of the law in vrhich he trusts, until he 
comes to himself, understands himself, 
and despairs of himself and of his 
works, giving God the honor, perceiv- 
ing his nothingness, and sighing after 
pure grace, to which God has diiven 
him by the law. Here faith and grace 
come," and fill the empty and feed the 
hungry ; here, then, really good vrorks 
follow" These are not works of the 
law, but works of the spirit of grace, 
and are styled, in the Scriptures, the 
works of God, which he i)roduce8 in 
. us. For, all that God does wot pro^ 



CONCERNING THE PEOPLE OE THE LAW AND GPvACE. 



123 



duce in us by grace, or all tliat we 
l>erform of ourselves, without grace, 
is reall;\' a work of the law, availing 
nothing in justification, and is rathe- 
evil and in opi^osition to God, in con- 
sequence of the unbelief in which it is 
performed. 

In the second i^lace, a person like 
Cain never iDcrforms his duty willing- 
ly and from a free, spontaneous spirit, 
unless he is first hired, and allowed 
to use his own i)leasui^e, and to have 
Avhatever he desires ; precisely as a 
servant, who does not do his duty un- 
less he is driven, or allowed to have 
his own way. Xow, such servants as 
must be driven or i)raised and beg- 
ged, are very disagreeable. So, too, 
all persons like Cain are disagTeeable, 
and by no means acceptable in the 
sight of God, because they perform 
no vrork of the law, unless driven and 
impelled by the fear of hell and pun- 
ishment, or, indeed, by being- begged, 
and allowed to have their o^ii way, 
or in order to secm-e a full com.peten- 
cy from God, and to use it as they de- 
sire. 

Thus you perceive, moreover, that 
thev are not actuated bv cordial love 
for the law, but by the expectation of 
reward, or the fear of punishment, so 
that it is evident that, as they are 
enemies to the law from the bottom 
of their hearts, they would rather 
there were no law. Hence, if the per- 
son performing the work is evil, the 
work is also evil, because it is extort- 
e^l by fear only, or by gTanting the in- 
dividual the privilege of exercising his 
own will and pleasure in the matter, 
precisely as when a person i.s induced 
by entreaty and persuasion to act. 

The law teaches us to see and feel 
the unwilling and perverse state of 
our mind. This is altogether sinful 
in the sight of God. AVhat kind of 
holiness is it to peiibrm required du- 
ties ^\ith our hands, wlieii, at the 
same time, our hearts are unfriendly 
towards the law and the law-giver? 
Yea, it is sinful, indeed, to be un- 
friendly towards the law. 

This, you will perceive, is what St. 
Paul here calls knowing sin by the 
law, to come in conflict with it, to feel 
and experience this perverseness of 



our hearts, to shudder in consequence 
of it, to despair of ourselves, to strive 
with haste and thirst after grace, — 
which removes from us this disinclin- 
ation, and produces in us a willing, a 
cheerful spirit, which renders us, 
from the bottom of our hearts, friend- 
ly to the law, and enables us, from 
a free, spontaneous disposition, to 
perform our duties, without constraint 
— regardless of any motive except 
pure delight in righteousness and the 
lavr, without tlie expectation of re- 
ward or the fear of punishment. Thus, 
out of a slave a child is made, and out 
of a servant an heir, — a spirit which 
nothing but tlie faith of Christ alone 
can bring and produce, as v\'e have 
already sutlieieiitly stated. Novr, let 
us take into consideration the Epistle. 

"The heir, e.s long as he is a child, 
differeth nothing from a servant, though 
he be lord of all." 

He introduces a simile, derived from 
human customs. We see that a mi- 
nor, a child, or an heir, to whom an 
estate has been left or bequeathed by 
parents, is reared and restrained like 
a servant, in regard to its estate. It 
has no power to use it according to 
its own will and i^leasures ; but it is 
kept in fear and discipline, so as to 
derive from it only its food and rai- 
ment, although the estate really be^ 
longs to it. Hence, it is like a stran- 
ger and a sei-vant, so far as its prop- 
erty is concerned. 

So, too, in sjyiriU'cd matters, God 
made a testament, vrheu he promised 
Abraham, Gen. 22, 18 : "In thy seed 
shall all the nations of the earth be 
blessed.*' This testament was after- 
wards established by . the death of 
Christ, and, after his resurrection it 
was distributed tlirough the Gospel, 
which is nothing else but a revelation 
and manifestation of this testament — 
in which it is declared to ail the world 
that, in Christ, the seed of Abraham, 
grace and a blessing are assigned and 
given to all men, which may be re- 
ceived by all who believe it. 

Xow, before this testament was 
oi)ened and i^roclaimed, the childreji 
of God were under the law, and en- 
cumbered and constrained by tlie 
works of the law ; although they were 



i!2i EXPLAKll^iOK 6P tlltl EPISTLE" FOfi StJNBAt AFTEll CfitHISTMAS 



liot justified in this ^^ay, but their 
"^N'orks were servile and unprofitable 5 
yet, liowever, since they were pre- 
deterniiued in regard to the faith 
wiiicii was to conie and constitute 
them children, they were assuredly 
heirs of that grace and blessing, al- 
though they were not in possession of 
them, nor did they use them, but like 
other faithless individuals, they vrere 
servile and occupied with v.^orks.— 
Precisel}^ as it is the case now, and 
always has been, that many persons 
believe, and acknowledge the faith, 
who were, pre\'L0u.^]y, drowned in 
works, and knowing notlihig concern- 
ing failli, Avere engnged in the x>er- 
forniance of works, like other hypo- 
crites. But, now, since they appre- 
hend the faith, and receive the in- 
heritance, they were certainly heirs 
before, and pre-deterinined by God, 
although at that time tliey knew noth- 
ing about it, and v/ere servants, self- 
righteous, and Cain-ites. 

Thus, at this time, some are still 
occupied with Avorks, maintain a holi- 
ness like that of Cain, and are ser- 
vants like he was, yet they are heirs 
an<l children in regard to the future, 
because they will yet believe ; hj this 
they will be enabled to lay aside their 
servile disposition, to surrender their 
works, and secure the great blessing 
and inheritance of justification, by 
which they become rigldeous andh<^p- 
py, without works. Then will they, 
from a free, spontaneous spirit, per- 
Ibri!! all tlieir works, to the honor of 
iiod and the benefit of tlieir neigh- 
bors, without any expectation or de- 
sign to secure a reward or righteous- 
ness. For they already- have, in the 
inheritance and blessing, that which 
(diri.st has bequeathed to them in his 
testament, an.d caused to be opened, 
jead, ])roclaimed, and distributed, 
througli the Gospel, from pure grace 
and mercy. 

AbnVhiiui and all the patriarchs, 
you will observe, recognized the tes- 
tament of God; nor was it any less 
ftiven and administered to them, than 
it is to us; although it was not, at 
tliat time, read and proclaimed 
throughout the world, as it was after 
thv ascension of Christ; still, howev- 



er, they secured the very same thing 
that we and all the children of God 
secure, through the very same faith. 
The grace, the blessing, the testament, 
the taith, is the same ; as the Father 
is one, and one God of us alL 

Thus, you will perceive, here, that 
St. Paul everywhere teaches that jus- 
tification results, not from works, but 
from faith alone, without any wo-rks:^ 
not at ijitervals, but at once. For the 
testament includes all iu itself, justi- 
fication, salvation, the inheritance, 
and the great gooci. Through faith, 
it is wholly enjoyed at once, not at in- 
tervals. So that it is clear, indeed, 
that faith, onl}^, aftbrds such blessings 
of God, that is, justification and sal- 
vation, — at once, not at intervals, (as 
would be the case with works,) and 
constitutes us children and heirs, 
who, from a free, spontaneous spirit, 
perform all their duties, vrithout pre- 
suming to become pious and merito- 
rious by a ser^dle disposition. Here, 
merit is unnecessary; here, fiiith 
alone presents all, and more than any 
one can merit. Here, they will per- 
form all their works from a free spirit ; 
being alread}^ in i)ossession of all that 
these Cain-ites seek through works, 
and never find, namely, justification 
and divine inheritance, or grace. 

"But is under tutors and governors 
until the time appointed of the father." 

These are the individuals who rear 
the heir, and keep him on his father's 
possessions, so that he does not grovr 
wild and ])ecome a vagabond. And, 
jiotwithstan.ding they do not give him 
control of the inheritance, they are 
still profitable and advantageous to 
him, in various ways. In the first 
idace, as already said, they keep him 
at home at his estate, in order that he 
may be better i)repared to enjoy the 
inheritance. In the second place, a- 
greater desire for the inheritance is 
produced in him, by seeing how as- 
siduously and closely he is kept. For, 
when he arrives at the years of dis* 
cretion, he will begin to desire free- 
dom, and feel unwilling to continue 
under the control of others. 

This is, and must be, the case with 
every one who is still engaged in 
works, under the law^ and is a ser- 



fcONCERNINa a?HE PEOPLE OF THE LAW AND GtlACE. 



I2S 



vant. The law is his tutor and gov- 
ernor, under whose control he is, as 
under the constraint of another ; and 
this is designed, in the first place, to 
rear him up and keep him in proper 
limits, so as to secure him externally^ 
through the fear of punishmeutj a^ 
l^ainst the perx)etration of evil works ; 
so that he may not become entire] ,y 
dissolute, endangering everything, 
and shutting himself out entirely from 
God and his salvation, as those do 
v.iio give themselves over entirely to 
sin. 

It is intended, in the second place, 
to learn him to know himself, and to 
bring him to his reason, so that he 
may see how unwillingly he is under 
the law, and that he performs no work 
v,illingi-\', as a child, but through con- 
straint, as a servant. In this way he 
learns, by experience, where his de- 
fects lie; namely, in not having a 
free, renewed, and willing disposition, 
which the law and his works can 
not give him ; yes, the more he works, 
the more unAvilliug is he, and the more 
arduous is it, to work, vfhen under 
the iniiuence of such a defective dis- 
position. 

When he dis(;overs this, in himself, 
he perceives that he observes the law 
only externally, by his works; but, 
internally, in his heart, he is an ene- 
my to it, and opposed to it, so far as 
his willingness and disi)osition are con- 
cerned. Hen^e, he is really, without 
intermission, internally, a sinner a- 
gainst the law, and, externally, a saint 
according to the law ; that is, he is a 
real Cain, and an egregious hypocrite. 
It is manifest to him, that his works 
are works of the law ; but his lieart 
is a heart of sin. For his heart is not 
disposed to the law; hence, it is dis- 
posed to sin, and his hands are mere- 
ly constrained to observe the require- 
ments of the law. 

St. Paul has, therefore, very proj)- 
erly styled such works, works of the 
law. For, the law forces them out, 
and they are nothing but mere results 
of compulsion. Kow, the law de- 
mands the heart also, and desnes a 
willing obedience, which may be said 
to be, not only a work of the law, but 
a heart of the law j not only the hands 



of the law, but the will, disposition^ 
and powers of the law, as Ps. 1, I, 2^ 
says: Blessed is the man, whose de- 
hght is in the law of the Lord.* Such 
a disi)osition the law demands, but it 
does not produce it ; nor is nature 
able of itself to produce It. Hence, 
the law presses itj aiid condemns it to 
hell, as disobtidient to the command 
mehts of God« Here angTiish and dis- 
tress of conscience follow^ and yet 
there is no help. 

Here is the time ax">pointed of the 
Father; here it will desire gTace and 
help ; here it will confess its wretch- 
edness, inability, and guilt; here it 
will lefc its security in its works fall^ 
and desTuse itself. For it perceive.s 
that between it and public siiiners 
there is no diii'erence, except in regard 
to the external conduct. In its heart, 
it is as nnucli opposed to the law as 
any other sinner is. Yes, it may be 
that its heart is more embittered a- 
gainst the lav^^, than that of any other 
sinner. Since the sinner, in the ac- 
complishment of sins, may find less 
desire for sinning, and become some- 
what inimical to sin, in consequence 
of the displeasure and the injuries 
which result from it, and which he 
meets in it. The former, since the 
law and the tutor lie in its way, and 
restrain it, may really burn and rage 
in its desires and lusts for sin, and 
yet, it dare not commit the deed. — 
Thus, in regard to its works, it may 
be more pious, but in regard to its 
heart, more wicked, than the latter. 

Isov,^ every one may easily perceive 
that it is a very unequal division, to 
give oiu^ hands to the law, and our 
whole heart to sin. Since the v>hoie 
heart is immensely more than the 
works or the hands. What else is 
this, but giving the chaff to the law, 
and the grain to sin, the shell to God, 
and the kernel to the devil ? Thus, 
it is that, as it is said in the Gospel, 
the sin of the i^ublic sinner is only a 
mote, and that of the other, a gTeat 
beam. 

Now, when the circumstances are 
of such character that Cain does 
not see this beam, and in this way 
learn to know himself according to 

* B. And meditates in his law day and night. 



12G EXPLANATION OF THE EPISTLE FOR SUNDAY AFTER CHRISTMAS. 



the law f but coutiiiiies obdurate and 
blinded in his works, disregarding his 
inward abominations, he goes on v^ery 
unceremoniously to judge all the 
world in a malicious manner, despis- 
ing sinners, as did the Pharisee, in 
the Gospel, — considering himself un- 
like other i^ersons, and presuming 
himself pious. If any one attempts to 
rebuke him, and to condemn his 
course of conduct, as it should be, he 
rages and raves, and kills Abel, per- 
secuting everybody, and saying that 
lie does it for the sake of good works 
and righteousness, to the praise of 
God — expecting to merit much in that 
way, as a persecutor of blasphemers, 
heretics, errorists, and wicked x^^i"- 
sons, who wish to lead him astray, 
and draw him away from good vf orks. 
Behold, here, everything that the 
Scriptures say in reference to these 
venomous spirits, presents itself. — 
These, Christ calls a generation of ser- 
pents and vipers. These are like Gain, 
and will continue like him ; they are 
servants, and will continue to be ser- 
vants. But those who are, prospec- 
tively, like Abel and children, learn 
to l^now themselves by the law, how 
,> little cordial delight tliey have for the 
la-v>-, cease to hang upon their pre- 
sumption, let their hands and feet 
sink, and are completely undone in 
their own eyes, by this perception. 
Here, the Gospel appears ; here, God 
gives grace to the humble. These 
comprehend the testament, and be- 
lieve. With, and in this faith, they 
TQceixe the Holy Spirit ; he gives to 
them a new heart, that delights in the 
law, and hates sin, acting uprightly 
from a willing and free disposition. 
Here there are no longer works of the 
law, but hearts of the law. This is 
the time appointed of the lather for 
the heir, no longer to be a servant, or 
under the tutor. This is wdiat St. 
Paul means by the folloAving vrords : 

" Even so we, when we were children, 
'^ivere in bondage under the elements of 
the world." 

* Here the Apostle uses the same 
word, elements^ which we employ. — 
Here we must not understand by the 

* A. Here we must bear in mind th^at the 
Apostle means by elements of the world, the, &c. 



term elements of the world, the four 
natural elements, fire, air, wafer, and 
earth. The Scrii)tures do not employ 
the word elements to express the four 
creatures just mentioned. This use 
of the term elements originated from 
heathen philosophy j and it would be 
entirely inadmissible to use it in that 
sense in the Scriptures. But he calls 
the writing, or letters of the law, ele- 
ments. For, both the Latin and the 
Greek langTiages call ihe letters ele- 
ments. 

Thus, Heb. 5, 12, he says: ''When 
for the time ye ought to be teachers, 
ye have need that one teach you 
again which be the first principles, 
[elements,] of the oracles of God ;" 
and CoL 2, 8: ''Beware lest any man 
spoil you through philosophy and vain 
deceit, after the tradition of men, aft- 
er the rudiments [elements] of the 
world, and not after Christ j'' and 
Gal. 4, 9, 10 : " How turn ye again to 
the vreak and beggarly elements, 
whereunto ye desire again to be in 
bondage ? Ye observe days, and 
months, and times, and years.*^ 

It is rather with contempt that he 
calls the la\v, elements or letter, which 
is weak and beggarly, because it can 
afford no relief. It renders us, also, 
weak and beggarlj^ It requires the 
heart and the mind, and yet these are 
absent. Hence, the conscience grows 
weak and beggarly, seeing that it nei- 
ther has nor can ha^e vvdiat it should 
have. This view he expresses, thus, 
2 Cor. 3, 6 : " The letter killeth, but 
the spirit giveth life." 

By the word, elements, some under- 
stand, not the letter or the law, but 
the ceremonies and external gestures 
which are used in worship and in lead- 
ing a pious life, and with which we 
begin to exercise children; so that 
elements implies the first, rude, child- 
ish manners employed in worship. 

But, he calls them elements of tlie 
world, because the self-righteous^ T\ho 
attempt to do the works of the law, 
do not observe it, except in regard to 
external, temporal, worldly matters, 
as days, meats, apparel, places, per- 
sons, vessels, and the like. These are 
all creatures of this world, and this is 



COXCEBXING THS PEOPLE OF THE LAW AND GKACE. 



12: 



about the extent of works of the law.* 

But faith, apart from the workl, 
haugs upon God, his word, and his 
mercy, and justifies us, not through 
works or any worldly thing, but 
through the eternal, invisible grace 
of God. To the Christian, one day is 
like another, all meats, all places, ap- 
l)arel, and all worldly things are 
alike. These neither help him nor 
liinder him in liis salvation and justi- 
fication, like they do Cain and the self- 
righteous. Hence he pays no atten- 
tion to the elements 01 this workl, 
but regards the i)lentitude of the 
eternal blessings. 

In like manner, although he acts in 
an external, temporal point of view, 
yet he knows nothing of worldly mat- 
ters. In regard to such things he is 
free to act. All are alike to him : 
persons, places, days, meats, apparel, 
&c. He does not single out any thing 
in particular. He does vdiatever i^re- 
sents itself, and is unconcerned about 
tliat which does not. His external 
course of conduct does not consist in 
anything select and i^eculiar. 

But persons like Cain pursue a 
different course. They must have 
some distinction and peculiarity. — 
They eat no meat, wear nothing black, 
pray not in Jiouses, observe days ; one 
is bound to one thing, and another to 
another ^ and j-et, these are all tem- 
})oral, worldl}^, trarisitory things. — 
Thej' are all servants of the elements 
of this world ; and still these things 
are styled holy orders, good morats, 
and real ways to salvation. 

In reference to this, he says. Col. 2, 
20, 21, 22; " Wherefore if ye be dead 
with Christ from the rudiments, [ele- 
ments] of the world, why, as though 
living in the world, are ye subject to 
ordinances, (Touch not; taste not; 
handle not ; which all are to perish 
with the using;) after the command- 
ments and doctrines of men ? Which 
things have indeed a show of wisdom 
ill will worship, and humility," &c. 

From this, and the preceding state- 
ments, it is clear that all the orders, 
institutions, and cloisters, which are 
now styled ecclesiastical i^ositions, are 

• B. Therefore we have rendered it elements 
of the world. 



directly opposed to the Gospel and 
the freedom of Christian hfe, and that 
all who are confined to such things 
are in greater danger than worldlings 
are. Since all these, their devices, are 
mere elements of this world, confined 
to apparel, i)ersons, situations, meat^, 
vessels, times, and gestures, all 01 
which are nothing but mere worldly, 
temporal tilings. And since they ad- 
here to these, with a view of becon: - 
ing pious and Spiritual, faith is ex- 
cluded, and they are not Christians. 
Their vvhole course of conduct is noth- 
ing but sin and corrui^tior.. 

It is more necessary-, therefore, for 
them, than for any other persons, to 
guard against these, their dazzling 
devices, and to adhere firmly and 
steadfastly to the faith, the righteous- 
ness of vrhich is beyond the world and 
worldly things. For, such glitter and 
appearances tear them away from the 
faith with greater violence, than do 
gross, open sins, and make tliem like 
those, concerning whom St. Paul here 
says: ''We, when we were children, 
were in bondage under the elements 
of the woi'ld ;'* that is, when we were 
ignorant of the faith, and v,-ere occu- 
ined with the works of the law, we 
performed, unwillingly however, as 
servants, such works as consisted in 
temporal things, presuming to become 
pious and happy in that way. This 
impression was false and rendered us 
children and servants. Such works 
would have rcsiQted in no injury, had 
not an impression existed, which ex- 
cluded faith, and the doctrine that 
we become pious through grace only, 
and had all temporal things been left 
optional. 

" But when the fulness of the time was 
come, God sent forth his Son, made of a 
woman, made under the law, To redeem 
them that vrere under the law, that we 
might receive the adoption of sons." 

Since the law cannot produce justi 
fication and faith, and, since nature 
with all its works cannot merit them, 
St. Paul introduces him, who merited 
such faith, in our room and stead, and 
who is a master of justification, — jus- 
tification was not secured for naught ; 
it cost much, namely-^ the Son of God, 
himself, — saying: " When the fulness 



L28 



ii-plLMAi^tok o^ tiili feiplsTLE foU sxjjfbAY AFTSit fiMiii^^^S. 



of the time was come f tliat is^ when 
the time in which we Were cMhiren 
Hud sein^ants, terminated^ or ended. 
St. Paul here speaks according- to the 
manner employed in the Scriptures, 
in which it is customary to say, The 
time is ful^lled^ WheJi it lias terraina- 
ed or ended, as in Acts 2, 1 : ''' When 
the da^v of Pentecost was [fulMed] 
fiii!^^ comer' that is^ when it was com- 
anxi iii Ex. 23 ^ ^^ t\\^ num- 



ber of thy days I will fillfd f that is, 
I will not shorten them, but will give 
tliem their full measure.* 

Kow, as that tim.e was ful filled for 
the Jews, by the bodily advent of 
Christ ; so, it is still daily fulfilled, 
when a person is enlightened through 
faith, so that his state of servitude 
and iiis lega,l works terminate, or end. 
For, the bodily advent of Christ would 
be useless, if it would not jn^oduce 
such a spiritual adA'^ent of faith. He 
made his bodily appearance, for the 
purpose of establishing this spiritual 
advent. For, to all those who previ- 
ously and subsequently believed in 
his bodily advent, he came. There- 
fore, in consequence of this faith, he 
was always present with the ancient 
fathers ; and still he has not yet come 
to the Jews of the present day, in con- 
sequence of their unbelief. 

Everything, from the beginning of 
the world to its end, must depend on 
that bodily advent, through which de- 
pendence the state of servitude is ter- 
minated, when, and where, and in 
whom such dependence exists. There- 
fore, the time of each one is fulfilled, 
when he begins to believe in Christ, 
as in him who was to come, and is 
now come.t 

But, this declaration is so rich and 
copious, that I scarcely know wheth- 

* A. Luke, i, 57: «'Krow Elizabeth's full 
time came that she should be delivered," &c. 
Here the high-minded doctor committed an er- 
ror, in construing this declaration of Paul in the 
following manner : The time of the fulfillment 
is the time of grace, which came after the birth 
of Christ : directly in opposition to the Apostle, 
who does not say. The time of the fulfillment, 
but the fulfillment of the time, and means the 
previous time, appointed by the Father for the 
heir, during which he should be under the tutor. 

t B. What and bow we are to hold concern- 
ing Christ. 



er I shall be able to explain it accord' 
ing' to its meritsi It is not ehougli td 
believe that Christ is come, but W6 
must believe that he has come, as Sti 
Paul here states ; namely, that he is 
sent of Codj and is the Soil of God;^-« 
again, that he is true man ;-^'ag*aini 
that his mothei" w&s a virgin ^ ag-ain^ 
that he alone has fulfilled tile law ;-^ 
again, that he did this, not for himself ^ 
but for our good^ and to sectire grace 
for uSi These points we shall exam* 
iiie in i'egular ordei** 

On the firsts the wliole gospel df Sf « 
John insists, as already said m olir re^ 
marks on Christmas. He continually 
shows that Christ is the Son of God, 
and that he is sent by the Father. — 
For, he who does not believe that he 
is true God, is already lost, as it is 
said, John 8, 24 : '' For if ye believe 
not that I am he, ye shall die in your 
sins." Again, John 1,4: "In him 
was life; and the life was the light of 
men.'^ Again, John 14, 6 : " I am the 
way, and the truth, and the life." And 
this is the reason : 

The soul neither can nor should be 
contented with anything but the 
Highest Good, which created it, and 
which is the fountain of its life 
and salvation : therefore, God, him- 
self, chose to be the one, on whom it 
should hang and believe. No one, 
but God, deserves the honor of being 
believed in bv the creature. There- 
fore, God himself came, became man, 
and gave himself for man, drawing 
him unto himself, and inciting him to 
believe in him. For^ God had no 
need, so far as he was concerned, to 
come, and become man ; but, it was 
necessary for us, and for our benefit, 
i^ow, if Christ were not true God, and 
we would not cleave to him by faith, 
God would be robbed of the honor 
due him, and we of our lives and sal- 
vation. For, it is our duty to believe 
on God only— who is the Truth him* 
self;— for, without God, we cannot 
live or be saved. 

The Apostle says, God sent his 
Son. If he was to send him, he must 
have previously existed ; hence, he 
existed before he came, and became 
man. And, if he is a Son, then he 
is more than on angel. If he is 



DR. LDTHER'S CHURCH -POSTIL. 



SER]scOiSrs ojSt the efistles. 



VOL I,j 



GAL. 4, 1-7^ 



iiiore tlian man, and angeis, wliicli are 
the liigliest creatures, he niiivst be 
true God. For, to be the Son of God, 
is more than to be nii angel, as it is 
^aid in the Epistle for Christmas-day. 
If, moreover, he is sent by God and 
is liis Son, he must be a diUerent per- 
son. Thus, St. Paul teaches here-, 
that there is one God, but two per- 
)pions, Father and Son, AYe shall also 
si^eaiv of the Holy Spirit. 

In the second place, we must like- 
wise believe thut he is true, natural 
man and tl?e Son of man, as St. Paul 
.says iier^/, lie was born of a w^omau, 
;)r made of a woman. But that which 
s born or made of a woman, is real, 
natuial man. According to her na- 
tiu^eand kind, a w^oman bears nothing 
but true man. Thus, too, John 0, 53, 
< 'hrist ^ays : ** Except ye eat the flesh 
of the Son of man, and drink his blood, 
ve have no life in yon." This eating 
and drinking is nothing else, but be- 
ieving that he is the Son of God, and 
that he really has flesh and blood, like 
'.mother man, 

Tliis is also the testament of God, 
where he says to Abraham, Gen. 18, 
18, c. 22, 18: ''In thy seed shall all 
the nations of the earth be blessed." 
If he was to be the seed of Abraliam, 
surely he must have Abraham's flesh 
and blood, and must be his natural 
^♦hild. 

>fo one must presume, therefore, bj^ 
his own devotion or eftbrts, to insti- 
tute a way of his own, to approach 
God. It avails nothing to call on 
God, like the Jews and Turks do. — 
You must approach him through the 
Heed of Abraham, and be blessed 
through that seed, according to the 
t««itdroeDt of God. He will not rec- 



[NO. 5. 

ognize a way of your own; nor will 
he for the sake of your servi(!es dis- 
annul his testament. You must aban- 
don jonv owii ettbrts, and cleave to 
that seed, ix> that flesh and blood, or 
you will be lost with all the skill and 
wisdom which you have gained in re- 
gard to God. For thus says Christ, 
John 14, 6: '^Ko man cometli unto 
the Father, but by me.'' 

The divine nature being so exalted 
and incomprehensible, God has for 
our good presented himself in our 
own imture, with which Ave are more 
thoroughly acquainted. Here he 
awaits us; here, and nowhere else, 
may he be found; whoever calls on 
him liere, will be heard immediately : 
here is the throne of grace ; here no 
one that comes to liim, is excluded. 
But those who regard him as vainly 
dwelling in this i)Osition, and, in some 
other asj)ect, presume to serve and 
call upon God Avho created heaven 
and earth, may see their sentence al 
ready pronounced in Ps. 18, 42, where 
it is said concerning such: "They 
cried, but there was none to save 
them : even unto the Lord, but he an- 
swered them not." 

In the third xflace, we must believe, 
that his mother was a Airgin. Tlii>s 
the Ai)Ostle clearly indicates, where 
he says, the Son of God Avas made of 
a Avoman, that is, not of a man, like 
other children ; he only among all 
others, is born of a woman alone. — 
The Apostle did not feel disposed to 
say, of a virgin, because that is nei 
ther a name nor a state in nature. 
But Avoman is a name and a state in 
nature, Avhich is naturally adapted t4» 
bearing fi-uit and bringing forth chil- 
dren. Thus the mother of Christ is u 
E 



EXPLANATION OP THE EpISTLE FOK' SUNDAY AFTEB CIlKISTmi;^ 



qeal, natural woman, Avho brought 
iprth that fruit; yet from herself 
alone, not from a man ; hence she is 
a virgin woman, and not simply a vir- 
gin. 

The Apostle attaches more import- 
ance to the birth, of Christ, than' to, 
the virginity of Murj. Eoi', this reai 
son he passes in silence her virginity, . 
which is only a peculiar, personal or- 
nament, beneficial to her only, point- 
ing out her woman-hood, which is 
beneficial not only to her, but also to 
her fruit. To Christ, h#r virginity is 
not so important, as is her woman- 
hood. Nor was she selected as a vir- 
gin for her sake, but for the sake of 
C^hrist, because he desired such a 
woman to be his mother, so that he 
jiiight be born without sin, — a thing 
which couid not occur, without a vir- 
gin woman, Avho could conceive and 
bring forth without the interposition 
of man. 

The testament of G-pd seems to 
force this conclusipix,. where it is said, 
All' the nations of the eartli^. shfill be 
blessed in the seed of Abraham, .if 
tiliey are to be blessed, it is evident 
that they must be under a curse, in 
consequence of their physical bhth, 
which takes, place in sin, resulting 
from Adam. If this^s^ed of Abraham 
is to? be a blessing to all, it cannot be 
under a curse itself; and consequent- 
ly the Sa^'ior couhf not issue from 
Adam's birth, which is wholly under 
ttie cujjse.. 

He mu^t be the natural child, flesh 
jifid blood, of Abraham, moreover, in 
order that the testament of God, wlu>. 
cannot falsify hjmself, may hold. 
But whafe iBiUSt be ^^ insult of this 
course of ii&afeoiiing I Ife is., to be a 
natural child, born of flesh and Mood; 
and still he is not to be a child of car- 
md birth. The djfliculty i.s rejnoved 
by the fact, t^uit' a^iV»oman alone, not 
a man, was chpseu: for this purpose ; 
so that a real,. natural child, truly the 
seed of Abraham, might be born of a 
woman, without, sin, but full of bless- 
ings, in order that, in him, all who 
are, in consequence of their own birth, 
under the curse, may be blessed. In 
fcjiis way the requirement's of God's, 
tiftstament are fully met, the idea of 



ginityy,.]VIiiry, the holy 
titled ; to high honors^ 



a carnal birth and the inordinatt^ 
desire of Adam, is avoided, and a 
physical birth is really effected^ in t^. 
spiritual manner. 

If, therefore^ on account of her vir- 

[■gin, is en 
she is entitled 
to infinitely higher ones, on account 
of her woman-hood; because the or- 
gans of her sex. were called into ac- 
tion^ in order that the testament ol' 
Gi)d:^ loight be fulfilled, and the bless- 
ed seed of Abraham might be the- 
blessed fruit of her sex; for the ac 
complishment of which her virginity 
alone would have been insufOicient^. 
yes, entirely useless. 

lU: the fourth place^ we must be- 
lieve, that Christ alone has fulfilled 
the law; as he says, Mott. 5, 17 :-— 
" Think not that I am come to destroy 
the law, * * but to fulfill." This., 
too, is the meaning of the testament, 
where it is said : All the world ii« . 
condenuied, " and in thy seed [Abra 
ba^n^s]' shall all the nations of tht^- 
earth be blessecV Gen. 22, 18. Now. 
if every one is condemned, the person 
cannot be good, is destitute of bles^. 
ing, and like Cain; nor, can the work^ 
be good, as already stated : and, 
hence, God does not regard the works. . 
but the persons, Abel and Cain. Nor- 
do the works of the law render any 
C4ie pious or just. 

Since Christ rejects all works of the • 
law, demandiiig in the first place the* 
blessing and goodness ^ of the person,, 
it may seem, as if he rejects good- 
works, and intends to destroy all the 
law, when, at the same time, he real-- 
1 y tpaiihes us f p peifem good work s. . 
It is for this reason that he sp^eal^a ilt^ 
op})Osition to sucli erroneous views.. 
Matt. 5, 17: "Tiiink not that I am. 
come to destroy the law," because 1: 
reject the Avork§ of the law ; I rather 
design, tos^ajfill it^.throi^gh , tlie faith ■ 
thiit is ill me, which first rendCi^s :tht*^ 
person good, and tlien enables liim t**^ 
do really good works. 

In like maimer,.St. Paul says, where 
he rejects all wpvks of the law, and 
extols faith alone : '' Do.wq then maka 
void the law through faith? God 
forbid : yea, we establish the law,"^ — 
Eom. 3, SI. So, too, it is said at thfe. 



CONCEHMKCi^ THE PEOPLE OF THE LAW A>D GBACE 



13t 



present time, in reference to us, that 
we forbid good works, when we con- 
demn the course of conduct in the ca- 
thedrals and cloisters, in the perform- 
ance of works ; when, at the same 
time, we really desire the people to 
entertain true faith first, — through, 
which their persons may become good, 
iUMi be blessed in Christ, the seed of 
Abraham, so that they may perform 
good works, which contribute to the 
mortification of the body and to the 
good of mankind. To this end, how- 
ever, the works performed in the ca- 
thedrals and cloisters contribute noth- 
ing; as we have already stated. 

Bui we must observe, that no one 
Is able to fulfill the law, unless he is 
first liberated from it. It is necessa- 
ry, for this reason, to pay particular 
attention to the peculiar phraseology 
of Paul, Avhen he speaks of being un- 
^er the law, in order that we may as- 
certain who is really under the lav/ 
and who is not under it. All who 
perform good works, simjjly because 
they are commanded, and in conse- 
quence of the fear of punishment, or 
the expectation of reward, are under 
the law. Their piety and good deeds 
result from constraint, and not from 
a willing spirit. Hence, the law is 
their master and driver, and they are 
its servants in a state of bondage. 
This is the disposition of all men, a- 
part from Christ, the blessed seed of 
Abraham. Our experience and con- 
science teach us this. AVere it not 
for the restraints of the law». the fear 
or punishment, or the expectation of 
reward, and were each one allowed to 
ijct according to his own inclinatians, 
in regard to doing good or evil, unin- 
fluenced by the fear of punishment, or 
the expectation of reward, he would 
do evil, neglecting that which is good, 
especially undei: the intiuence of temp- 
tation and ailming circums4finces. 
13nt ^ hen the law interposes Avith its 
^reatenings and ]^)romises, he ab- 
stains from evil, aiid endeavors to do 
that which is good: not through love 
for the good,, and hatred towards the 
evil, but through tJie fear of i^unish- 
ment, or jbhe expectaticm of reward. 
For this reason they om under the 
law, and. are controlled by it, like ser- 



vants. These are saints like Cain. 

Those, however, who are liberated 
from the law, do good, and avoid eviU 
regardless of the threatenings and 
promises of the law, or of the fear of 
punishment, or the exi^ectation of re 
ward; they do it from a free, sponta 
neous- g-piiit, — from love for the good 
and hatred to the evil, — delighting iu 
the law of God. Even if there were 
no law given, their disposition would 
still be the same ; they would do good^ 
and abstain from evil. S^uch persons 
are really children. Mature cannot 
produce this disposition ; it arises^ 
from the seed of Abraham; by his 
blessing, Christ makes persons of such 
disposition, through his grace, and the 
influences of the Holy Spirit. 

Wl^j'efore, to be liberated from the- 
law, is iiot equivalent to being at lib 
erty to do evil, and to avoid good, ac 
cording to our inclination. But it is- 
equivalent to doing good and avoid 
ing evil, not in consequence of fear^ 
or the restraints and requirements of 
thehtw, but from pure love and a 
cheerful spirit; as if, were tkere nc» 
law, our course of conduct would still 
flow along in this direction freely mul 
spontaneoTisly. Precisely as the body 
eats, drinks, digests, discharges, 
sleeps, moves, stands, sits^ and g^i:- 
foriivs its natural lunctions. It needs- 
no law, no driving. It acts of itself 
at the proper times and occasions, 
without fearing punishment or expect- 
ing reward; so chat it may be pro|> 
erly said, indeed, that the body is not 
under any law, and still it i)erforiKv*i 
its functions freely and spontaneously .. 

Observe, a willingness must d?w^lJ; 
in us, so free anil spontaneous, as to- 
incline to good, and recoil from evil. 
This is spiritual liberation and redemp- 
tion from the law. This is the meaTj 
ing of St. Paul, 1 Tim. 1, 9 : ^'Th^hf^ 
is not made for a righteous man :*" 
that is, from his own impulses, he in 
clines to good, a.iid abstains from evil, 
without the fear of punishment or the- 
expectation of reward. Again, Rom. 
0, 15 : " We arenot under the law, but 
under grace ;" that is,. we are children,, 
not servants ; we incline to gt>od' ^ima- 
a« free spirit, without compulsion or 
restraint.. Again, Rom, 8,15 u '^Ye 



132 EXPLANATION OF THE EPISTLE FOR SUNDAY AFTER CHRlgTMAJ^. 



have uot received the spirit of bond- 
age again to fear ; but ye have re- 
reived the spirit of adoption, whereby 
\ve cry, Abbii^ Eiither." The law 
produces a feartul, servile, Cain-like 
spirit, but grace, a free, filial, Abel- 

the 



like dispovsitiouj through Christ, 
seed of Abraham, in regard to Avhich 
it is said, Ps. 51, 10 : "Kenew a right 
spirit within me, O God."* Again, in 
Ps. 110, 3, it is said concerning the 
people of Christ : Thy people shall be 
willing, * * in the beauties of ho- 
liness. 

Thus Christ has fulfilled the law, 
freely and willingly, not through any 
compulsion or restraint of the law. — 
And besides him, there never Avas 
any one, nor will there ever be any 
one, who will thus fulfill it, unless he 



do it 



through 



him. 



For this reason 
8t. Paul says here : He was " made 
under tlie law, to redeem fhem that 
were under the law. ' 

In the fifth place, we sliould believe 
that Ciirist did this for our benefit, in 
order that he might make children 
out of us servants. What is implied 
l)y the declaration, "To redeem them 
that were under the law f Doubtless, 
to redeem us from under the law. — 
Ihit how does he redeem us from under 
the law i As already stated, not by 
the threatenings or rewards of the 
law, but through tlie gift of a free, 
spontaneous spirit, that acts without, 
compulsion or restraint, regardless of 
the terrors or rewards of the law ; 
precisely as if there were ]io law, and 
everything would still proceed from 
a natural imimlse, as did Adam and 
Eve, pevious to the fall. 

But how is the fac-t, that he gives 
us such a spirit, and redeeius us from 
under the law, accomplished? In no 
other way, but through faith. He that 
believes that Christ came for that 
purpose, and that he has accomplished 
all this, for the purpose of redeeming 
us, is really redeemed. As he believes, 
so it shall be with him. This faith 
carries with itself the spirit which 
renders us children, as the Apostle 
here explains liimself, saying : Christ 
has redeemed us from under the law, 

* B. *' Create in me a clean heart, O God : 
and renew a li^ht gpirit within me." 



that we might receive the adoption of 
sons. All this must be accomplished 
through faith, as we have stated. — 
Thus we have these five points in this 
text.* 

The question, however, still angles, 
here : How can Christ be under th« 
law, if to do good through the re- 
straints and compulsion of ihe law, is 
to be under the law, and if no one 
who is under it, can fulfill it ? God 
requires free and spontaneous action 
in conformity wiih the law. The 
Apostle, however, seems to make a 
distinction here, when he says : Christ 
was put or made under the law; that 
Uj he voluntarily put himself under 
it ; so, too, by his voluntary consent 
the Father put him under it, when at 
the same time he was not really under 
it. We, however, were put under it^ 
contrary to our inclinations. We, as 
he says, were naturally and essen- 
tially under it, in opposition to our 
will. Whilst Christ was, not naUirab 
ly, but freely and willingly under th(* 
law, we were naturally, not freely and 
willingly, under it. 

There is a marked difterence be- 
tween being put under the law, and 
being under the law; precisely a^ 
there is a difference between Avill and 
nature. There is a very material dif- 
ference between that which is done 
according to the pleasures of the will 
and that which is done from the im- 
Ionises of nature. Tliat which is done 
according to the pleasures of the will, 
may be omitted, as there is no com- 
pulsion. But whatever is done from 
the impulses of nature, must be done, 
because it is not optional. An in- 
dividual may go to the Khine, or he 
may not go. But he must eat, drink, 
sleep, grow, digest, and advance in 
years, regardless of his will. Christ 
put himself under the law willingly, 
when he had it in his power not to 
do so. But we had naturally to l^e 
under it; there was no other alterna- 
tive ; we could not spontaneously ob- 
serve and endui'e tlie law, as if then*, 
were no law^ requiring us so to do, a* 
already stated. But Christ, inde- 
pendent of any obbgatipn fo do t\w 

* B. How Christ was made, or put undfr 
the law. , . 



I 



CONCERNING THE PEOPLE OF THE LAW AND GRACE 



133 



law, observed and kept ifc freely and 
willingly, as if there were no snck re- 
quisition. 

Take for illustration tlie circum- 
stance of St. Peter, the Apostle, Acts 
12, (i, 7, who lay captive in the prison 
of Herod, bound with two chains, be- 
tween two soldiers, whilst the keepers 
stood at the door. The angel of God 
<*ntered tlie prison with a great light, 
and awoke Peter, leading him out 
through all the keepers and the door, 
and leaving the chains in the prison. 
By this event we may learn how 
Christ liberates us from under the 
law. Let us take it into considera- 
tion. 

Peter was an inmate of the prison, 
not by the consent of his will ; he 
was kept there by force ; he knew not 
how to extricate himself. The angel 
also entered the prison, but willingly; 
he was not compelled to be there; he 
was not there for his own sake, but 
tor the sake of Peter; he knew how 
to extricate himself. Xow when Pe- 
ter followed, adhering to him, he was 
liberated. 

This prison is the law, in and uiir 
der which our conscience is unwilling- 
ly held captive. For no one ^\'illingiy 
<loes the good required by the law, or 
omits the evil forbidden by it. He 
does it through the fear of punish- 
ment, or the expectation of reward. 
This fear or threatening and this re- 
ward or expectation of reward, are 
tlie two chains, which keep us in pris- 
on under the law. The keepers are 
the teachers of the law, who make 
known to us the law. In this way 
we go, yes, we lie unwillingly in the 
law. Christ is the angel who willing- 
ly approaches us in this prison under 
the law, even willingly doing the 
works which we unwiilingly perform. 
This he does for our benefit, in ordev 
that he may attach us to himself and 
extricate us. He well knows how to 
liberate. For he is already free and 
independent in regard to his will. 
Behold then, if we cleave to him and 
fi^llow, we too shall be extricated. 

But liow is this effected? We 
cleave to Christ and follow him, when 
we believe that he accomplishes all 
this for our be«eflt. This faith in- 



troduces the Spirit. Then we, too, 
shall do all these things freely, un 
fettered, and liberated from the pris- 
on of the law. The two chains, the 
fear of punishment and the expecta- 
tion of reward, will no longer restrain 
us ; all our actions will How out freely 
from pure love and a free disposition. 

But for the i)urpose of perceiving 
more clearly how Christ was put un- 
der the law, we must observe, that he 
put himself under the lavv in a two- 
fold manner. In the first place, he put 
himself under the works of the law. 
He permitted himself to be circum- 
cised, and to be presented and purified 
in the Temple. He was subservient 
to his father and mother, &c.. when 
at the same time there was no obliga- 
tion requiring it. For he was Lord 
over all laws. But he did it freely, 
independent of any fear of punish- 
ment or expectation of reward, that 
might result to him. But, when we 
take into consideration the mere ex- 
ternal works, we perceive very little 
difference between him and others 
who are actuated by compulsion and 
restraint. Hence, his liberty and 
willingness Avere concealed from the 
people; j)recisely as the prison and 
unwillingness of others were conceal- 
ed. Thus he proceeds under the law, 
and wStill he is not under it. He acts 
like those who are under it, and yet 
he is not thus under it. In regard to 
his will, he is free, and for this reason 
he is not under the law. In regard 
to its works, which he observes freely, 
he is under it. But we, both in re- 
gard to our will and the works of the 
law, are under it. For we engagx; in 
these throtigh the restraints of our 
will. 

In the second place, he willingly 
put himself under the penalty and 
l)unishment of the law. He not only 
performed the works of the law, whicli 
he was under no obligation to do, but 
he also wiUingly and innocently suf- 
fered the penalty which the law 
threatens and adjudges to all who do 
not observe it. Now, the law ad- 
judges all, who do not keep it, to 
(^eath, condemnation, and damnation » 
as St. Paul, Gal. 3, 10, quotes from 
Beat. 27, 20; ^^ Cursed is every on^ 



i34 EXPLANATION OF THE EPISTLE FOR SUNDAY AFTER CHRISTMAS. 



that coiitinuetli not in all things 
which are written in the hook of the 
law to do theni.'^ 

It is sufficiently evident from the 
I'emarks whic^li we have already made, 
t liat no person Avho is out of Chiist, 
is able to keep the law, and all such 
-lire under it, like servants, fettered 
and constrained. Ileiice it follows, 
that Avhoever does not observe the 
law, deserves its judgments and pen- 
ralty. For this reason, wiioever is mi- 
tier the law, according to the iirst 
manner^ according to its works, must 
iilso be under it according to the sec- 
ond manner, according to its punish- 
ment j so that, according to the iirst 
3Mode, all our w^orks are sinful, be- 
<'ause the.y are not performed fi'om a 
willing disposition, but in opposition 
to our will 'j and according to the sec- 
ond mode, we are adjudged and con- 
t<lemned to death a^id condemnation. 

Here Christ intervenes, before the 
sentence is executed upon us; he in- 
terposes, and approaclies us under 
the sentence ; he suffers the peiuilty^ 
^leath, tlie csirse, and condemnation; 
precisely as if he had violated the 
whole kiw himself, and deserved the 
whole penalty tlmt rests u])on the 
, transgressor; when at the sarnie time 
he has not really broken it, but Tul- 
illled it, witkout being under obliga- 
tion so to do; so that his inn<K?ence is 
'of a twofold charaeter. First, lif 
was under no obligation t4> suffei, 
-(iven if he had observed no law, as he 
had a right not to do. 8eeond, be- 
<*.ause he kept it from a supeimbund- 
£int good will, and because he was 
•consequently under no obligation to 
suffer its penalty. So, on the other 
hand, our guilt is twofold. First, be- 
<*ause Tv^e were under obligation to 
keep it, and failed so to do; and con- 
.sequently v^e should justly suffer all 
its calamities. Se(jond, because, if 
we had observed it, we should reason- 
2ibly suffer whatever God designs. 

Behold, this is pntting the ,Son of 
<iod under the hiw, that he vedeemed 
those who were under the law. For 
»is, for onr good, he 4iccom])lished all 
rhis, not for himself, lie desired to 
snanifest towards us nothing but love 
!^m4 goodness and mercy; as >St. 



Paul, Gal. 3, 13, says : " Christ hatli 
redeemed us from the curse of the 
law^, being made a curse tor us." As 
if he should say. For us he put him- 
self under the laAV and complied with 
its demands ; so that all who believe 
that he did this, might be redeem- 
ed from under the law and its curse. 

Observe then,. the abundnnt treas- 
ure with wdiich the believing (3hris- 
tian is blessed. To him all the W' orks 
and sufferings of Christ are attributed 
as his o^Yn ; so that lie may rely upon 
these as if tliey were his own, and as 
if he had accomplished them himself. 
For, as already said, Christ did all 
these, not for himself, but for us. Me 
needs none of them ; he accumulated 
the treasure, so that on it Ave miglit 
hang, rely, and rest. This faith ^ 
moreover, is accomi)anied by the Holy 
Spirit. 

What more should God do ? How 
can tlie heart help being free, joyful, 
cheerful^ and willing in God and 
Christ ! What work or suffering can 
it meet^ which it will not enclure, 
singing, and leaping w-ith love and 
[)raise for God? Where this is not 
the case, there is assuredly some de- 
fecit about our faith. For the greater 
our faith, the greater our liberty and 
joy; the less our faith, the less our 
jo}'.. This, observe, is the Christian 
redemption and freedom from under 
the law and its curse ; that is, from 
sin and death ; not that the law or 
death shall be removed, but because 
both, the law^ and death, shall become 
as if they were not. The law shall 
not lead us to sin, nor death to 
shame^ but faith shall lead us through 
into righteousness and eternal life.* 

* A. Here we might take occasion to ad- 
monish our poor Cain-like saints, the ecclesi- 
astics, if it were possible to admonish them 
in their condition. If they would observe 
their orders, laws, ceremonies, prayers, mass- 
es, apparel, meats, &«., like Christ did the 
law, they might foe retained ; namely, if they 
would assign to Christi^aa faith its proper 
spher-e, giving to it the re^wlating control 
of tlie heart, and acknowledgmg th^t they do 
not become pious and happy through their or- 
dei'K, conditions, or works, but alone through 
faithi in Christ, and if they would then observe 
them, with tbe unUergtanding that they are 
optional, and useful merrily for the mortifica- 
tion of the body, and the benefit of our neigh- 
bor. But, when they observe them under the 



CO^'CEllNiy& THE PEOPLE OF THE LAW AND GRACE. 



135 



Let this suffice in regard to the 
^ext. We were comj>elle<Ll t-e ^eat 
:this subject elaborately, fmm the tact 
that there is so little kuowii conceru- 
mg the doctriue of faith, T^'ithout a 
K'llo^^iedge of which, vce cannot proj)- 
•!^ly ^iiidei'staad PauL FoUows: 

" And because ye are sons, God hath 
?!ent forth the iSpirit of bis Son into your 
hearts, crying, Abba, Father." 

Here we ]:>ercei^^e that the Soly 
-Spirit is cominunicatt'd, not through 
Hyorks, but tlu'ough faith 5 for he says 
here that the Spirit is given to them 
because they are children, and not 
servants. Children b-elieve-^ servants 
vvork j children are free from the law; 
.servants are under it. All this we 
may clearly })ereeive from our npre- 
vious illustratiens. It may "be neces- 
sary, however, for us t-o !j>ay some at- 
tention to the sense, in which St. 
l^iul uses the words, child and "^erv- 
ant, free^nd l3ond. Works iK>rfor^i- 
i'd through compulsion ai'e the ^\'orks 
of servants, and works performed 
^through the freedom of choice, are the 
works of children. 

Why does he say the Holy Spirit 
was given to them, because they were 
t'hihli^n, since the Holy Spirit makes 
'<4iildren out of servants, and must be 
'^essentially i)resent before they become 
<*hildren? Ausw<?r: He is speaking 
in tlie same sense, in which he sp-oke 
in the third ^v-erse, where it is said : 
Before the time was fulfilled] . we were 
under the etements, &c. They were 
children prosi)ectivel;^', in the sight of 
Ood. For tliis reason the Holy Spir- 
it was sent to #1^^, to make them 
<-hildren, as they were designed to be. 

Impression that they are essential and must be 
observed, in order to '^©coiiie pious and ha|>- 
py, they are delusive and sinful, leading peo- 
ple to hell, and meriting its everlasting tor- 
lures ; because they militate against the free, 
filial faith, through their ser\'ile and eompul- 
^orj' works. Faith cannot exist Ix^ide such 
^tupid works. It alone renders us [)io«s and 
happy, and constitutes us children. Then all 
works are optional; we may freely obsen'e 
sind endure all that Gik\ directs, and all thtit 
o^ontribntes to the welfare of ■ocir neighlx>r. 
Thef<», and no other, are the works "of "faith; 
it seeks not after numerous masses, apiwintcd 
t'ast.% and peculiar apparel, special meats, an4 
^ected |>Gsition9, persons, or works ; yea, it 
rejects all these as obstructions to its libert}'. 



He calls the Spirit, the Spirit of th^ 
Son of God. Why not, the Spirit of 
God 2 Simi^ly, because he wishes to 
adhere closely- to the point. They are 
stylod children of God, and for this 
roas<Ki God sends them even the Spir- 
it that Christ has, wlio is also a child, 
so that vrith him they ma'y cry, '' Ab- 
j ba, Father!'' As if he should say, 
I God seiKks.you liis Si)irit, who dwells 
1 in his Son, so that you may be breth- 
I ren and heirs Aviih him, crying 'as he 
I does, '-Abba, Father.'- In this way 
the unspeakable goodness and grace 
of God are extolled, because, through 
laith, we occupy with Christ the un 
divided blessingvS, and have all that 
lie ims aJKl is, even his Spirit, 

By these words, 'moreover, tlie doc 
trine of the third person, the Holy 
Ghost, in the Trinity, is established, 
because he not only dwells in Christ, 
^is in an individual, but he also is his, 
^ieriving his divine essence irom him, 
as he derives it from the Faither. 
Otherwise the language of Paul would 
be false, where he says : ^' The Spirit 
of his Son.-' jSTo creature can say, not 
can any creature say in reference tQ 
himself, that the Holy Spirit is his 
sj^irit. — He is the Spirit of God only. 
Creatures belong to the Holy Spirit. 
— It is true, one might say, My Holy 
Spirit, in the same sense, in which we 
say. My GckI, my Lord, &c;— Hence, 
the Son is God, because the Sinrit of 
Go<l is his Si)irit. 

Here every one should be c-areful to 
ascertain whetlier he feels €he Holy 
Spiiit, and perceives liis voice. St. 
Paul says, When the Holy Spirit is in 
t^ lieart, lie cries, "Abba, Father;" 
so, too, lie sa^'S, ¥xxmi, 8, 15: ^'Ye 
have received the Spirit of adoption, 
whea^eljty we. cry, ^^ Abba, Father." 
Thi« sciying we perceive, when with- 
out doubt or vacillation the conscience 
is firmly i>ersuaded and fully satisfied, 
that its sins are forgiven, and that it 
is a child of ^3tfd, and wlien thus as- 
s^ire^ of salvation, it may Avith a joy 
ful and undoubting heart appioach 
trod and call him its beloved Fatliei'. 
Of this it must be so certaiti, that its 
own life is not intone <'et"tain, and that 
it would ratiiei* siMer death in all its 
forms, yes, kell i-n all its pangs, tba^J 



i36 EXPLANATION OF THE ElPiSTLE FOK StfND^AY IFTEI? CHKJISTIVMk^v 



be deprived of the Spirit, or doubt in 
reference to liim. It would be doubt- 
ing the abundant achievements- and 
sufferings of ChrivSt, too much, not to 
believe that he has^ su!i>eral>Hndantly 
accomplished all these for ns^ aiKl uot 
to let them incite asd strengthen us 
in this confidence, with as miKih foi^ce,. 
as sin or- temptation terrifies- us from^ 
>t. 

It is true, a conflict may arise h«re^ 
An indi^adual may feel and feai^tliat 
he is not a child of God ,- iKi nray feel 
and imagine that God is- a jvjdge over 
kim, angry and austere^,. This was 
the case wil^h Joioy im- well as with 
others^ Btil^ in tMs- conflict, thi s fili al 
confidence ujust achieve the victory, 
altlTOugh it may tremble and quake; 
or else all will be lost. But when a 
person like Cain hears this, he will 
bless himself, crossing his hands and 
feet, exclaiming with great humility : 
Ay, guard me, O Go<l,, against stich 
abominable heresy and presumi^tioi^l 
Shall I, a poor sinner, be so presump- 
tuous as to say, I am a child of God ? 
Xo, no, I will humbly confess that I 
am a poor sinner, &c. Let such a i^er- 
;jron go, guard; against him as against 
the worst enemy toChristtaiifaitli and 
to your salvation. 

We know full well, too,, that we aie 
poor sinnei s ^ but it is of no advant- 
age to- contemplate what we are and 
accomplish. We shr^uld rather take 
into consideration what Christ is and 
w'hat he has accomplished, and still 
accomplishes for us. We ^re not 
speaking about our nature, but about 
the grace of God, which is as much 
above us, as "the heaven is high 
above the earth," and as far, '^as the 
east i«' from tl>e Avest,'^' I^. 1C#, 51', 11?. 
ff you regard it as- a gr€^at thing to 
be a child of Gwl, think yt Bot asmall 
thing, that the Soat ot^Gocf eam-(;\ w^s 
born- of a woman-, andn>ade-cirr(:^^rth>e 
law, sothatyoumiglttbe sucli a duhi 

The works of God are great and im- 
portant; they fill r&s Avitli joy, cour- 
age, and fortitude, so as to know no 
ft*ar, and to be able to endure wliate\ - 
er may befall us. But the prii>ciple«; 
t>f those like Cain, ai-e narrow and 
contracted, producing* nothing* but 
jrembling, quakin^g lie<7rts, altogether 



uiKible to endure and act,^ stasti^g at 
the shaking of a leaf f as it Is saidv 
Lev, 2Gj 'M> Let m»y t&e^efore, ad- 
here closely to the text. The er^ ingr 
of the Spifit im yioiis- hem;tf jo\x must 
perceive, For;^^ it m indeed tl^ crj' of 
your heart } why then should you notv 
5»ereeive it f 

St. Paul introdi^ces^ tk& ^mdj cry- 
inf/, when- he ji.j>ight && easily liavc 
said,, the Spirit whis];>ei^, or speaks, 
or sings> The former is more forcible. 
He calls and cries with full power ; — 
that iSt with a fvdl heart, because ev- 
erything lives and moves in such con- 
fidence; as it is said, Eom. 8^ 2.i): — 
"The Spirit itself maketh interces- 
sions for us with gro^tniiigs wLich can 
not be uttered;^' again, Kom. 8,. 16 :— ^ 
"Tli.e Spirit itself beareth witnes.s 
with our spirit^, tluit we are the chil 
dren . el^Gjod.^ W hy ,. tlien , sl>oul (1 ouir 
iLeartSiUot peseeive thi$;CByiiig, inters 
cession, and bearing of witness t 

O, how precious temptat^ns anct 
afliictions are hi th i s direction . Th e\ : 
drive us to tfii^se cries,, waking up th(^- 
si)irit. But we fear and, start at tln^ 
cross. For thi& reason we never per- 
ceive the Spii'it, but coatiiiue isi the. 
condition of Cam,. Xow, i^ yoa d(^ 
not perceive tliis.cTyhig,,reflect, ceas(v 
not your petitions till God hears you ;; 
you are like Cain^ ;^om' condition is> 
perilous. You must not expect, how ^ 
ever, that nothing but such crying: 
alone will exist purely in you j the 
cry of murtler will rise up there, so as- 
to drive you to, and exercise you mi 
such crying. This was the case witls 
all others. 

Your sins will also cry; that is., 
they will produce in your conscienci^ 
sci'ong tendencies to despair. But. 
the Spirit of Christ shall and must 
out-cry that cry ; that is^ he will pro- 
duce in you jx* confidence stronger 
thaii the tendencies of that despair : 
as St. John, 1 John 3, 11>-2l% says: — 
"Hereby we know that we are «>f the 
truth, aiad shall assui:®.om'if hearts Ik'- 
fore him. If our lieart condemn us. 
God is greater than, our heaxt. and 
knoweth all things*. Beloved if oiii'- 
heart condemn us not, then have wo 
confidence t4)v*:ards God. And what- 
soever we asJi:, we receive of him, be- 



CONCEUNINa Tlir. PEOPLl^ Ot^ TilE LAW AND GRACi:. 



13' 



cause we keep his coininandineiits, 
and do those things that are pleasing 
in his sight." 

>i^ow, this crying and calling of the 
Spirit is nothing (^Ise hnt a strong, 
powerful, indubitable contiiience aris- 
ing from our hearts, as from loving 
children, towards God, as \\ beloved 
Father. 

Here you may preit^ix-e how highTj^ 
the life of a Christian is exalted above 
nature. Xature is incapable of such 
a cry, and of such confidence in God. 
It merely starts,, and (;ries tlie cry of 
aiuraer, upon itself, exclaiming. O 
wo, O w-o, thou austere and intolera- 
ble judge; like Cain cried to God, 
Cien. 4, i;> : '' My punisluneut is great- 
er than I can bear. Behold," thou 
hast driven me out this day from the 
face of the earth -, and from thy face 
shall 1 be hid;* and it shall come to 
pass, that every one that hndeth me 
j^hall slay uie." Such exclamations 
are and must exist in alf s-aints like 
Cain. Why? Because they deixMMi 
upon themselves and their works, and 
not upon God and his Son, Avho was 
sent, born of a woman, and made un- 
der the law ; nor do they believe that 
this was designed for them ; nor are 
they concerned about it^ they are oc- 
cupied merely Avith their own wM>rks, 
endeavoring thus to help tliemselves, 
juid to secure the grace of God. 

Yes, in persecuting this faith, and 
in defaming and condemning it as 
heresy and presumption, they act like 
their father, Cain, did towards his 
brother, Abel. In this way they slay 
in themselves Christ, their brother. 
This innocent bkftod will notecase cry- 
ing towards heaven, against them;-^„ ■ 
like the blood of Abel did agrciuvst 
Cain. God will inquire after this A- 
1)31, and demand of each one of them; 
Where is Christ, your brother ? Then 
Cain, deranged as it were, will ])ro- 
ceed, and, ]»resuming to know nothing 
about him, will say : What do I know 
ubcmt liim ; am l\ny hrother^s keep-: 

er"? This is ecpiivalent to saying: ; 

Sliall I be so ])resumptuons as to re- \ 
gard myself pious and holy, and a i 
dijld of God, merely through Christ? \ 

* B. ''and I shall be a fugitive and a va<M- ' 
»oud in the earth." 



No, no, I will work till I become pi- 
ous myself without him. Behold, 
thus the crying blood of Abel eontin- 
ued on Cain, and the CT>:iiig' Wood of 
Christ will contii/Tfc on c^?ll ier?lx4ievers» 
and still cry for vengeance and wrath-. 
; But, in regard to believers, it will cry 
j for pure grac<^ and, recoiiciluition. 
i thrt>Rgh his S[>ijit. 

Tlie Apostle introduces^ a Hebrew 
I word and a Greek word in apposition.. 
I Ahba^ Fater. In the Hebrew, Abbit 
i means father, and' hence the j/relate-; 
I in certain cloisters are called Abbots, 
I In tbrmer times the holy hermits call- 
; ed their chiefs Abba Fater. These 
: terms were introdp.ced also in tht* 
; Latin and (k^jmai) languages. Abba, 
Pater is eq-uivalent to father, father : 
or in full Gern^^n^ Meii^ Yater, meiii- 
; Yater ; or lielx^r Yater, lieber Yater. 
i Bict why d(x\s he du}>licate the word 
an(? ciy ot the Spirit '/ Allow me t(^ 
'• ^ive my opinion. In the first plact^;. 
i lie does it, to show^ the force and great- 
: ne.ss (>f the vry, Wher; a [K^rson cries 
j N^ny earnestly, he frequently repeats 
; his cries. Thus the cry and confi- 
! dence of tlie heart nuist be so strong 
; and great as not to be suppressed by 
; sin and the cries of Cain. 
^ In the second place, it vseems to 
; be characteristic of the Scriptures, to 
1 iiidicate, by a duplication of words or 
i phrases, certainty and assurance. Jo- 
: seph, Gen. 41, 32, says to khig Pha- 
raoh, that in tliis way God indicates 
; the certainty of a thing, which will 
assiu'cdly come to pass, as the words 
: say. Thus here too, the spmt O'ies 
Father twice in order that we may bo 
certain and sure that God is and will 
be our Father ; so., chat, indeed,^ o,m- 
contidcnce may- itot only be great, but 
also certain. 

In the third place, it may have been 
his design to show, that it is to re 
main steadfast. The first AbV;a in- 
dicates its commencement. Put here 
a great conflict will arise. Tlie devil 
wiH assail it witho»t intermission. 
For this reason it is necessary for ns 
to ])ersevere, and employ th(» other 
Fater too; that is, Ave must not cease j 
as we l^ave begun to cry, avc should 
ever continue so to do. From this 
process an experience of this conii^ 



-138 EXPLANATION OF THE EPISTLE FOR SUNDAY AFTEU CttHlSTMAS* 



♦'lence will result, wliicii must fill us 
>vitli the utmost assej-'aiK'e, ^lud cer- 
tainty. It may, perhaps, have also 
been the desigu of St. Paul, \vlieii he 
introduced the word Abba, — a He- 
brew word, rather strange and not 
.i^enerally understood,-— and wlie^i he- 
.jiftei-wards introduced the word Pater, 
— a native, Greek term, well under- 
stood, — (he was writing in the Greek, 
iM\d speaking to Greeks,) — to show 
til at a person is not accustomed to 
■And vninilhvr ^^ith this conMcs.ice m 
its incipiency. But after he shall 
iKive properly used and exercised it, 
he becomes as familiar with it, as 
it were part of his nature, and as if he 
Avere at home with God, his Father. 

" \A h'jret'ore thou art tio' more a serv- 
ant, but a son : and if a son, then an heir 
of (.xod, through Christ." 

^o more, (says he,) Christ having 
come an-d being ]{:nown, art thou a 
servant. There is a remarkable dif- 
ference between a chikl and a «en^ant, 
:as already stated. Their dispositions 
are entirely dissimilar. A child is 
free and willing; a servant constrain- 
'iid a.nd Uiiwilling. The child is sub- 
ject to faith y the servant, to works. 

From this we lu^y per<^eive that, in 
the sight of God, no one can accom- 
pFiJjj^ any thing in regard to his salva- 
tion, through works ; it must be se- 
cured and enjoyed, i)revious to the 
accomplishment of works, so that 
these may follow freely and sponta- 
neously, to the honor of Ixod, and th<e 
benefit of our neig]ilx)r, uninfluenced 
by the fear of punishment or the ex- 
pectation of reward. This is implied 
ill the words: 

" If a son, then an heir of God." 

It is sufficiently apparent from a\ hat 
we have already said, that faith alone, 
independent of all works, constitutes 
us children. If it <:*oijstitutes us chil- 
dren, it constit^ites us lieirs. A 
<'hild is an heir. If the inheritance 
already exists, can it be secured in 
the first instance through works ? 
H is inconsistent, to conclude, that 
Ihe inheritance, bequeathed througli 
pure grace^ i« iiirejwly present, And 
that it nmst sljill be souglit and se- 
«'ured through v.orks and merits, as 
if it were not bequeathed and in ex- 



istence. The inheritance is notliing 
else but eternal salvation. Wo have 
frequently asserted, that through his 
baptism and faith, a Christian is al- 
ready in possession of everything, and 
that it is given to him all at once; hut 
he does not yet perceive it openlj^^; 
he possesses it simply in faith, in con- 
sequence of the fact, that, in this life, 
he could not bear the oiien manifesta- 
tion of such blessings. 

Thus Site's St. Paid, Eom. 8, 24: 
We are already saved, but i^i hope; 
we do not jet see it, but vv^e Avait for 
it. Again, St. Peter, 1 Pet. 1, 4: 
Your salvation is leserved and ready 
in heaven, to be revealed in the last 
time. 

For this reason, the elforts of a 
Christian ought not to be inlluenced, 
like those of a servant, by a disposi- 
tion to secure advantages,, but by a 
desire to aid and benefit others ; so 
that he may live and act, indeed, not 
for himself, but for his neighbor here 
on earth. In this v ay, he lives and 
works most assuredly also for God. 
Through his faith, tie has enough al- 
ready for himself J he is rich, full, and 



He adds, '^Through Christ," lest 
some one might conclude that this in- 
heritance is given without any merit 
and cost. Although it cost us noth- 
ing, and although it is given without 
our mei'it, yet it has placed Christ un- 
der great obligations ; on -account of 
it, h<e was made under the ia w, for us, 
in oi'det- to secure and merit it for all 
who belie\'e in him. When we confer 
a. favor upon our neighbor, without 
his merit, it costs him nothing; yet, 
that which we bestow on him freely 
and through pure goodness, like 
Christ bestowed and still bestows his 
blessing upon us, costs us our labor 
and substance. 

The fact, that St. Paul says, that 
servants no longer exist, but cliildren, 
and that, not\Yithstanding, few believe 
in Christ and are children, and the 
world is full of lieretics and persons 
like Cain, mi>j somewhat confuse 
illiterate f)ersons. But we must bear 
in mind that he makes this assertion 
on account of the doctrine inculcated ; 
as if he said : Before Christ came, 



CONCERNING THE LAW AND ITS WORKS. 



1S9 



aticl before the Gospel was preached, 
ihroiigli which chiiclreii exist, uotliiiig 
but the hxw was preached, which 
uiakes nothing- but servants through 
its works. Tiie Gospel being preach- 
ed now, we have no need for the serv- 
ant-maker, the law;; all who Avei^ 
])reviously servants like-Cain, through 
tlie law and its works, become pious 
and hapi>y, through faith, without 
Avorks. Eor tliis reason, to say, sei v- 
ant« no longer exist, but children, is 
<'qmvaleiit to saying that no servile 
doctrine is to be preached and incul- 
cated now ; so that we may become, 
children, not servants. TJiat is, noth- 
ing but faith and the Gospel are 
to be preached and to be our doctrine. 
This im])arts the Spirit, teaches us 
to coniide in God, and to serve our 
iiei^hbor. In this wav all the law is 
fulfilled. 

Thus he calls the Galatians away 
irom the teachers who had led theiii 
back again to the law and its v\ orks ; 
like the Pox)e with his foolish laws, 
Ihrough bishops, lu'iests, and monks, 
has now, yes long- since, misled the 
])eople, and exterminated the Chris- 
tain faith ; — a thing which was fore- 
told in the Scriptures concerning- tli at 
.Inti-christ. For this reason, whoever 
desires to be saved, should shun him 
and all his adherents, and all ecclesi- 
astical orders, as he Avould Lucifer's 
^>wu. servants and apostles. 



s^sI>Cs 



NEW YEAE'S DAY. 



EPISTLE, €AL. 3, 23-29. 

Bat before faith came, we were keyt 
imdcr the law, shot up unto the faith 
vhich should afterwards be revealed. 

Wherefore the law was onr school- 
naster to brin^ us unto Christ, that we 
Might be Justified by faith. 

But after that faith is come, we are oo 
longer under a school-master. 

For ye are the children of €od by faith 
la Christ Jesus. 

For ag many of you as have been bap- 



, tized into Christ, have put on Christ. 
I There is neither Jew nor Greek, there 
I is neither bond nor free, there is neither 
. male nor female : for ye are all one in 
! Christ Jesus. 

j And If ye be Christ's, thrn arc ye Abra- 
ham's seed, and heirs according to the 
! promise. 






TiiivS, too, is really a Pauline epistle 
concerning- faith, written iu opposi- 
tion to works, and, from the epistle 
next preceding, is easy to be under- 
stood. V\ hat is said there iu refer- 
ence to the servant, should be undcj-- 
stood here, also, in refeience to the 
piipii. For, these two illustrations, 
St. Paul introduces to teach us what 
th e 1 a w does, a nd wl i at i t profits. VV'c 
must, therefore, speak again of the 
law and its works ; Aiz., that these 
works are twofold : some are extorted 
by punishment, or excited by the ex- 
pectation of reward or gain 5 others 
are done freely and spontaneously, 
witliout the fear of punishment and 
the expectation of reward, from jmre 
kindness, and a desire for that which 
is good. The Jirst are the works of 
serv^its and pupils; the second are 
the works of a ciiild and of free heirs. 

For a youth under a tutor, Cioea not 
what he desires, but, through tear of 
the rod, does what his nmster desires ; 
and, whilst under the control of his 
master, no one can know his rea.1 
character. But if he Avere free, his 
true character would appear; he 
would manifest the disposition of his 
imture, and the works Avlrich he Avould 
do, would be his own. The works, 
therefore, which he must perfoini 
through such lestraint and coercion, 
are not really ids own A\'orks, but 
rather tlie works of the tutor who ex- 
torts and forces them iiom him. For, 
were he not under the control of the 
tutor, he would not do any of these 
works, but the reverse. 

In this plain, but well adapted ex- 
ample, St. Paul presents the i)rovince 
of the law, and the power of free will 
or nature together, so cleaily that 
they could not be more clearly i\\\\^- 



140 



KXPI.ANATION OF THE EPISTLE FOR NEW YEAK'S DAY. 



trated ; and from this every one may 
learn the meaniiio', end, and operation 
of tlie law, as well as the power and 
conduct of nature. 

For, in this youtli we perceive a 
twofoUl elfect : first, through this fear 
and constraint of his tutor, he is pre- 
served from many evils into wliicli he 
v.'ouhl other \vise fall, and indulge in 
a wicked and licentious life, becoming 
entirely dissolute ; secondly, his heart 
is IXWed with more hatred towards his 
tutor Avho curbs his will ; and his 
condition is as follows: the greater 
his external restraint from evil, the 
greater his internal hatred towards 
the one who restrains him ; so that 
as, on the one hand, sin decreases ex- 
ternally, on the other, it increases in- 
ternall^^ This we perceive also in 
ex})Orience, that j^ouths who are most 
strenuously reared, are, when free, 
much worse than those Avhose rearing 
has not been so rigid. Ho impossible 
is it to help nature with command- 
ments and punishments. Something 
cise is required. 

Thus too, as long as any one is in 
a state of nature, • and (h^stitute of 
gra(*e, he does not what he desires, 
bnt he must do what the lav\', his tu- 
tor, re(piires. And all nuist confess 
that, were it not for hell, anci the 
])unishment of the law, no one would 
do good. Therefore, because such 
works are not the works of a free 
spirit, they are not his, but they are 
the works of the coercive and re- 
straining law; so that the Apostle 
may well pronounce such works, not 
our works, but the idyrlss of the law, 
because that which we do contrary to 
our will, is not our work, but the 
work of liim who constrains us. 

Tims, if some one would take my 
hand by force, and with it slay any 
one, or give alms to an indigent per- 
son, this work would not l)e miiu', al- 
tliough my haml did it, but that of 
him who forced it thereto; this work 
w(mld, therefore, neither injure nor 
inTielit me tho least. Thus, also, the 
works of the law make no one pious, 
notwithstanding they are done by us. 
Vov our will fTerforms thcMn merely 
through fear of the punishment of the 
Ui w J it would mwh vatUor <}^. otlner^ 



wise, if the coercive and menacing law 
did not constrain it ; therefore, they 
are not our works. Now, every one 
must be saved through his own act. 

If, moreover, any one, not through 
fear of punishment, as he might per- 
haps imagine, i^erforms such works, 
he does them, nevertheless, on account 
of the promises and allurements of the 
law. This is as bad and wrong in 
deed, or worse than the other; just as 
if heaven were not promised ; as if it 
were known that all must be done 
gratuitously, it would not be done at 
all. These works are^ therefore, in 
like manner, not our own, but the 
works of the law and its allurements 
or incitations arising from the prom- 
ise of favors and rewards. These 
works are more dangerous, and diffi- 
cult to i)erceive, than the former, as 
they are more subtile and much more 
in conformity Avith free, spontaneous, 
genuine works. 

l^ut in tribulation, they will appear 
in their true clmracter, when they are- 
rejected, and a gratuitous x>ei'^orm- 
ance of them is required, uninfluenced 
by the pursuit of reward, alone to the 
honor of God and for the benefit of our 
neighbor ; here nature lies prostrativ 
and impotent ; here it will be found 
that she does im gooid work of her 
own, but merely extraneous works 
of the law ; precisely as an irrational 
creature runs and labors, through fear 
of the lash, or for the sake of its food. 
How many i)ious people of honorable 
character, do you think, would now 
exist, if shame, punishment, hell, or 
heaven, were not before their eyes t 
Kot one. Good order is preserved 
through fear of x)unishment or the 
expectation of gain. Hence these are 
all false and deceptive works, as the 
Scripture declares: ''All men are li- 
ars and vain." Ps. 39, 7, Ps. 116, 11. 

Thus, we perceive in all persons 
these two effects: First, by their tu 
tor, the law, they are secured against 
a shameful and dissolute course of 
conduct, and, kept in the discipline of 
these works of the law, they sustain 
an honorable life externally ; second- 
ly, in their hearts, they really become 
enemies to the law and its punish- 
lAcntHj aud the more pressing tho 



COKd^RNING THE LAAV AND ITS WORKxS; 



141 



cbastisement, the greater their ha- 
tred. Who is not an enemy to death 
and hell 1 But what else is this, but 
to be an enemy to the law which im- 
poses such chastisement V But what 
else is it, to be an enemy to the law, 
but to be an enemy to righteousness f 
But what else is it, to be an enemy to 
righteousness, but to be an enemy to 
(xod himself? Is it not concluded 
here, that we are not oidy unjust, but 
also hate righteousness, love sin, and 
are enemies to God, from our whole 
heart, no matter how beautiful and 
honorable our external conduct may 
aj)})ear in our works. 

Now, indeed, Oml desires to be 
loved with the whole heart, as the 
commandment, Deut. 6, 5, reads: 
**Thou shnlt love the Lord thy God 
with all thine heart,'' &c., and that 
all our good works should really be 
our own, and tliose of the tutor, the 
law, of death or hell, or of heaven; 
that is, tliat we should not i)erforni 
them through fear of death or hell, 
or for the sake of enjoying heaven, 
but through a free spirit, a desire and 
love for righteousness; for he that 
does a good work through fear of 
death or hell, does it not to the honor of 
God, but through fear of deatli and 
hell, and it is a work of death and 
hell ; for these have extorted it from 
him, and on their account alone he 
does it, otherwise he would not have 
done it. He, theiefore, remains a 
servant and slave of death and hell, 
with all such works; but if he re- 
mains a servant of death and hell, he 
must also die and be condemned, and 
the proverb, '' He that fears hell, will 
go therein;" again, "Trembling will 
not deliver from death," applies to 
him. 

But say you: "What will result 
from this ? Who then can be saved ? 
W^ho is without trembling and the 
fear of death and hell? Who does 
his works, or leads an honorable life, 
without such fear f" 1 answer: Aye! 
yv'ho then that is tilled with such fear 
and a hatred of God's law and right- 
eousness, loves God? AThere then 
is nature f Where then is free will ? 
Btill you will not believe how neces- 
sary the grace of God is; still you 



will not admit that the conduct of all 
men is sinful, false, and deceptive; 
still you cannot be persuaded that 
works do not nuike any one jnous. 

Here you i^erceive indeed the ne- 
cessity and advantage of the law, and 
God's design in it, namely, these two 
objects: first^ to pieserve discipline 
among us and to impel us to an hon- 
orable life externally, so that we may 
live among each other, and not de- 
vour one another; which would be the 
c^se, \sGve there no law, no fear, no 
punishment, as it was formerly 
among certain heathens. For these 
I'easons God did not abolish the secu- 
lar sword, in the Xew Testament dis- 
pensation; nay, he established it, al- 
though he did not use it ; and it m 
not ne(;essary for his followers, but, to 
constrain impertinent and dissolute 
conduct, and to enable i^ersons to live 
among each other in peace, to main- 
tain themselves, and to rear their 
families. Otherwise, all countries 
would become dissolute, over-run with 
murderers and robbers; no woman 
or child would remain un violated; 
but by the sword and the law, they 
are preserved in, and impelled to, a 
quiet, peaceable, and honorable life. 
Through these, however, they do not 
become pious,— their heart is not 
ameliorated. Their hands oidy, art* 
constrained and bound, and thes** 
works, or this righteousness, are not 
their own, but those of the sword 
which extorts these works from them, 
and which through its x^tinishment 
and the fear which it inspires, pro- 
duces these results in them. 

Thus, too, God's law urges and im- 
pels us, through fear of death and 
hell, to forsake many evils, and, like 
a tutor, keeps us in an honorable life 



externally. But by this, 
before God, 



no one be- 
comes i)ious Deiore uoci, — the heart 
still remains an enemy to this tutor, 
hates his chastisements, and would 
rather be free. 

Secondly, God's design in the law^ 
is tlms to enable man, through it, to 
know himself; to perceive how fa\fw 
and unjust his heart is ; how far h*» 
is still from God; how entirely im 
potent his nature is; to disdain tb* 
honesty of hi8 pwn conduct, and t» 



Ui 



EXPLANATION OF THE EPISTLE FOR Ni^W YEARNS DAY. 



perceive that it is nothing in compar- 
ison to that which belongs to the fnl- 
tillinent of the law ; autl thus to be 
huaibled j to come to the cross ; to 
sigh after Christ; to long for his 
grace ; to despair of himself; to x)lace 
all his consolation in Christ, who wili 
then give him another spirit, and 
so that he will no 



change hi» heart ; 



longer fear death and hell, iio longer 
look for life or heaven, being freely 
devoted to the law, will live in refer- 
ence to it with a good, secure con- 
science, in the hour of death and dur- 
ing the whole course of his life, 
equally unintluenced by the fear o*f 
death and the hope of heaven, or of 
any thing else. For thus says tiie 
Epistle, lleb. 2, 15 : '' And delivered 
them, who through fear of death, 
were all their lifetime subjecjt to 
bondage." By this he shows clearly 
enough. Indeed, that vv^e must be 
without fear of deatli, and all who 
live in fear of death, are servants, and 
will not be saved. Now, neither na- 
ture nor law can liberate us from this 
fear, is'^ay, it increases that fear. 
C'hrist alone has liberated us from it : 
and if we believe in liim, he will give 
us that free, undaunted spirit which 
fears neither death nor lieil, which 
Ibves neither life nor heaven, but 
freely and joyfully serves God. 

Hence, we perceive, first, how dan- 
gerous are the doetrines which, 
through commandments and laws, 
urge a person to believe tliat he must 
become pious through tlcese^ For in 
tills way he is only separated further 
from God, from Christ,, yea, from th^e 
law and all. righteousnesSo. These 
doctrines, thus- incul@ate<i, have no 
other effects, but that of rendering 
his conscience perpetually more feai'- 
ftil, timid, dispirited, and wretched, 
and of teaching him continually, to 
tear death and hell al^^ne, until ulti- 
mately his heart is fflled with noth- 
ing but despair, so that in any aspect 
he must be the niai-tyr of Mie devil. 

Secondly, we see that there is a 
threetbld use of the law,, cm? that per^ 
sons act in a> threefold manner in ref- 
erence to it. First, some disregard it 
wholly and entirely, and, in opposl- 
Jaoikto it, imi)udewtly lead-adissokisfe*' 



life. To these it is even as if it were 
not a law. Secondly, some, by mean* 
of the law, abstain from such a course 
of cx)nduct, and are kept in an honor- 
able life; thus they live externally 
within the discipline of the law, but 
internally they are enemies to the 
tutor, — all their actions proceed from 
fear of death and hell. Hence,- tbe;f 
keep the law only externally ; yea, tli*> 
law keeps tliem externally ; inwardly 
they do not keep it, nor are they kept 
by it. Thirdly, others keep it out- 
wardly and inwardly; these are the 
tables of Moses in whom they ar# 
WTitten outwardly and inwardly by 
the finger of God himself. 

Now, as those of the fi.rst class are 
pious neither externally nor- internal^ 
ly ; so those of the second, are pioin* 
only externally and not in their 
hearts. Bat those of the third, are* 
thoroughlv pious. In reference to 
this, St. Paul, 1 Tim. 1, 8, 9, says,: 
" But we know that the law is good, 
if a man use it lawfully." How thei*; 
is it lawfully used? Answer: ^'The 
law is not made for the righteous 
man, but for the lawless." What is 
indicated by this? Nothing else but 
that whoever wishes to preach th« 
law rightfully, must observe theso- 
three distinctions: he must not by 
any means preach the law to the third; 
cla^s, as if they should become ])ious., 
through it; fortius were i)erversion.. 
But to the first class, it should b« 
preached. For these it is ijistituted. 
that they may foa?sake their dissolute 
life, and permit themselves to be pre 
served under the tutor. But it is not 
enough for them to be thus preserved, 
and kept by the law; they must learii 
in return, to keep the law. Hese, 
then, over and above the law, the* 
Gos^l^el must be piseaehed^ through 
which the grace of Christ, to keep the:- 
law, is given. Hence, there is quitt* 
a wide difference between observing 
or keeping the- law,, and being pre- 
served or kept: by it. The first nei- 
ther keep it, nov are- kept by. it;: the 
seconcif: at-e kept by it ; the third keep 
it. 

These three modes relative to the- 
use of the law, are prefii^ured througk; 
Mosesi. Flast,. -wlieru he broke tlui 



CONCEKXING THE LAW AKD ITS ^VOIlKS^ 



U:i 



tables, when the Jews worshiped the 
gohleii calf, Exod. 32, LO. The break- 
ing of these tables and their not 
reaching the i^eople, point out the 
first class, who do Do»t receive the law 
at all, but break it. Secondly, when 
he brought other tables- which reached 
the people, but his^ face shoBe so 
bright, that Aaron and the i)eople of 
Israel, could not endure the bright- 
aess and rays of his face ; he had. to 
^ang a veil over it, when he mshed 
to speak to them, >]xod. 34, 30, 33. 
This indicates the second class, wIlo 
receive tlje law, but keep it only ex- 
tjeritally: interLiall^' it is too Imght 
for thein, and tliey are afraid of it. 

Tlierefoi'e,. hypocrite*, make for 
themselves^ a- ^eil, as St. I^ml ex- 
plains it, 2 Cor. 3, 13, 14, 15, wkicri-is 
the arrogaiK^e of their works and ex- 
ternal rigliteoiisness ; they will not 
kK>k the law riglit in the face, and 
perceive how futile sucli a righteous- 
ness is. Thus, as St. Paid says, 
'^Even unto this day, * * * the veil 
is u[)on. their lieart. 

Tlius^.toOj. Mi>ses le^jis^. the people 
no further tlirrit tt>. the Jordan, and 
slays two kings only, Sihon and Og, 
and divides the land to only two 
tj^bes.and.a half of the race of Israel. 
By this^ i5> indicated tlie- lialt^riglit- 
eousness, the little insignificant, out- 
ward righteousness. And yea, here, 
in the wilderness^ of Moab, Moses 
dies. No further can the law ajssist. 

Joshua^comes afterwaads^^a:^! leads 
th(* whole multitude tlu'ough the Jor- 
dan dry, into the coiijitiy. Ilere there 
is no Moses, no law, bnt Joshua, 
Christ, who leads through; faith, and 
fulfills all that was coninianded by 
Moses. These are those to wlio4n no 
kvw is given, 3i5. SL Paul saysy and 
who become pious^ notthrougliiWrn^ks,. 
but through grace -^ that is, tlMMse wha 
do good, not tlumigh ct^n^traint ol"; 
tlie law. Here there is m> Moses.. 
From all this, St. Paul, T, thank, 
should be- easily, miderstood in. tMs 
Epistle ; let- tas amr take- it imo^ com 
>4ideration.. 

" But before faith carue, we werekept 
nnder the law, shut; up unto the faith 
which should afterwards be revealed." 

He does not saj;, before faitK came,. 



we were pions and kept the law : but 
on the contrary, the law kept us, and 
under it, we were locked up and pre 
served, so that we might not rush 
boldly and independently to the com 
mission of our wickedness; yet thi# 
did not render us really pious. Thift 
locking-up and preservation however, 
were not designed to cause us to re- 
main in this condition ; but it wais 
directed to the faith which was after - 
wards to be revealed, so that it might 
liberate and make us free 5 not in or 
der to do evil, on account of whicli 
the law shut us up ; but free in order 
to do. good to which the law imi)elle<l 
us. Tlirough this locking-up, wt^ 
should learn to desire his faith, and 
to x)erceive our evil-disposed nature ; 
fta: this liberation is spiiitual, and 
liberates only the heart. 

Thus if some one had you confine-d 
in a ])risoii, in which you were vei-y 
unwilling;^ to- remain, you might be 
release<l from it in two ways. First. 
physically, he miglit destroy the pris- 
on and make you personally free let- 
ting^ you go wherever you might de- 
sire. Secondly, he might render you, 
mentally free, by many bles&ingSvis^poir 
you in, this prisoB,. ligiiting it up and 
making- it roomy, ancL exceedingly 
pleasant, adoriiiii-g it- in the richest 
manner, so that no kingly palace, no 
kingdom, would be so desirable ; and 
by so subduing and changing the dis- 
position of your mind, that you would 
not for all the possessions of the 
world, be removed from it, but praji^ 
that it might be preserved, so that 
you nnght contimie in it j which 
woFiltl' no longjer be a prison to youi. 
but would' llave become a paradise.. 
Tell me, which liberation would be 
the better ? Would not the latter be 
preferable? For^ by the former, you: 
w^ould remain; a beggar as before ;.. 
but. here the disposition of your mind: 
would be :^ee,, and you would be in 
possession of all tha^t you miglit do- 
sire. Behold ! thus Ollrist has in like 
manner liberated us from the law 
spitittially.. Be did not abrogate and ' 
destroy tile law, but our heart, which! 
was before unwillingly und^r it, he so. 
cliangedj he did so much good; andj 
i^ndered the law bo lovely, thM tlj^^ 



144 



EXPLAN^mON OIF THEEPISTLfi POU KEW YEARNS DAY. 



hi?art delights and rejoieeli in nothing 
nmrci th^in in the hiw. It Avould not 
willingly have one tittle to fall from 
it. Now, as he in the prison renders 
for himself the prison narrow and op- 
pressive, by his unAvillingness; so, too, 
we. are enemies to the law, and it is 
disagreeable to us, because, by it, in 
our unwillingness, we are shut up 
from evil, and are iuipelled to good. 

In this manner, the Apostle beauti- 
fullj' comprises in these words, both 
the ti-uit and the use of the law. For, 
were I to ask : '' For what i)urpose is 
the law good f ' He answers : " It is 
true, it does not make tis pious, but it 
increases our sins, au<l iiu;ites our 
uatul'8 by it^ commands and i^rohibi- 
tions ; yet it has two offices. First, 
it locks" us up and secures us, so that 
wte may not break out with violence, 
and falHnto the danger of an open, 
shameless life, as tliose do, who will 
not be locked up and secured by it ; 
so that it is for this reason much bet- 
ter that there be a law, than that 
there be no law. For who could oth- 
erwise withstand the encroaclunents 
of others; Thus, too, St. Paul says, 
Kom. 13, 4, the secular sword is borne 
as a terror, not for the pious but for 
evil-doers. 

Secondly, this locking- up conducts 
to a future faith, by its causing man 
to i)erceive his wickedness, and his 
distaste for that which is good, teach- 
ing him to knoAV himself, and humbly 
confess his evil nature, acknoAvledge 
its guilt, and desire the grace of God, 
which does not abrogate the laAV, — 
which he, indeed, sees to be right and 
good and holy, but produces another 
heart in him, which loves this very 
good and holy law. Behold ! this is 
the true meaning and best use of the 
law. It is, therefore, truly necessary 
that the law exist, to bring man thus 
to know himself and to implore the 
grace of God. 

Here a contention arises, however, 
between true and false saints. False 
saints will not use the law any furth- 
er than according to the first mode. 
Through this locking- up and preserva- 
tion, they presume themselveiS al- 
ready pious ; nor will they learn from 
it, to perceive their wicked nature. 



They imagine that nature is good ift 
itself, and that they naturally, indeed^ 
can love the law. This, true saintn 
deny ; nor, indeed, is it true. Ac- 
cording with the M ord of God, the ex 
perience of every one declares other 
wise. And he that will not deny oi' 
dissemble, must confess that, natu- 
rally , he has no delight in the law of 
God, much less in the punislUnent of 
sins, in death and hell, presented by 
the law. 

This great, this deep, and abomina- 
ble filth of their hearts, they excuse^ 
and cover with the fig-leaves of their 
own works in the law — even as Adam 
and Eve covered their shame~~-bnt b^ 
this covering it became nothing bet^ 
ter in reality. Thus, too, by work* 
and self-justification in the law, n« 
one becomes better, but worse* On 
account of this filth, Christ rejected 
and dispersed the synagogues. 

Thus it is clear, then, to whom 
Paul addresses these words ; namely, 
to the self righteous, who wish to be- 
come pious through the law and its 
works, and consifler the first use of 
the law sufficient to render them 
pious. From this arises a class, who 
might be styled Absalom-ites. For, 
as Absalom remained hanging by his 
own head, between heaven and earth, 
in an oak tree, 2 Sam. 18, ; so these 
also hang between heaven and earth. 
For, by this locking: up of the law, 
they do not touch the earth ; that is, 
they do not what their evil natur«» 
ardently desires. On the other hand, 
whilst the law does not make their 
nature any better, but only irritates 
and provokes it, so that they become 
enemies to the law, they are not i)ious, 
and likewise do not attain heaven. 

Even as Zechariah, 5, 9, saw two 
women who carried an epha bet^veeIi 
heaven and earth, to Babylon, and a 
woman sat in the vessel, who is call- 
ed ImpietaH, unbelief or ungodliness. 
This A'essel or epha is the people of 
such holiness, vacillating between 
open vice and true piety. Therefore, 
Impietas, unbelief, is sitting in it. — 
The two women who carried it between 
heaven and earth, are fear and le 
ward ; for, through the fearof punisk- 
ment, or the quest of reward, they ^ 



CONCERNING THE LAW AND ITS WORKS. 



145 



wll tlicir works. These two elevate, 
conduct, and keep them in their holi- 
ness ; henee he also says these two 
Moiiieii hiul \\ings like a stork or a 
vulture. 

Wiuo's, in the Scriptui'es, signify 
oral preaching', because speech flies 
ftind'iu()ves .swiftly. Xow^ these saints 
preach about nothin^4»' but fear and re- 
ward; they wish to make' people pi- 
ous, merely through terror and allure- 
nient; they only make thcni worse; so 
that they really beeohie greater ene- 
niies to the law, in con^seguence of its 
terrors; and, on aceoiiiit of (its allure- 
iiients, are only nioi-e desirous to ac- 
complish their own designs, than they 
were before. Tlierefoi-e, these false 
saints are really nothing" else- but the 
wings of the stork or vulture, which 
devour the chickens, and ruuixler the 
:^ouls. J)Ut, the true saints renuiin 
not in the iuiddle between heaven and 
earth. They hear the terrors and en- 
ticenicnts of the law, too, iiuleed, but 
they perceive iu themselves that they 
regard the terror and enticement more 
than the law, and thus they see that, 
in truth, they are neither pure nor 
righteous; tliey fail down, confess, 
and exclaim, grace, grace. Lord God; 
to these Christ comes, and brings 
them true liberty through his Spirit, 
so that they be<'ome entirely heaverdy. 

Behold, this is being' preserved and 
locked up under the law, unto the fu- 
ture faith. In this nmnner, prior to 
the faith, not only the Jews were 
locked up, but also those are locked 
up, who now and at any time, are en- 
deavoring to become ])ious through 
the works, the threats, terrors, or re- 
wards of the law. These, if not di- 
rected to the faith, oi* if the faith does 
not tinally come, and is not niade 
known to them, must render them 
worse, and they will ultimately fall 
into despair or obdurate presum[)tion, 
beyond the reach of help. So (hin- 
gerous is it, not to use the law ccn^- 
rectlv, so as to arrive at the faith by 
it. 

*' Whercforo tho law was our school- 
master, to bring us unto Christ, that we 
iijight be justified by faith." 

Observe what is said here: i^To one 
is justified by the law and its w^orks. 



For, if we 'Could jbe justified liy the 
law, faith would be unnecessary', and 
that which St. Pa:ulsays here,-!-" We 
are justified by faith,'^^— woiild be 
false. In justification,(, faitlt and 
w orks e xclude eaeh other entii»ly. I f 
you ascribe justification- ito faith, you 
must not attribute it to works,4to the 
law, and nature. If you ascrile it U> 
w orks, you nuist^ not attribute it U) 
taith. The one must be tnieaiul the 
other false ; both cannot be true at 
the same time. Hence, the poWer and 
virtue of the law must be n» other 
than that of making- sinners,* or of 
letting them remain vsinneis.« That 
which does not justify, ceTtainly 
makes sinners, or lets them remaiii 
sinners. I)ut, since the Uuv, moreo- 
ver, is occupied with sins and sinners, 
it nuist do something more with them, 
than merely to let them remain sin- 
ners. What kind of au occupation 
would til at be, which lias nc> effect 
upou things, upon which it operates If 

What\, then, can the law 'accoui- 
idish, if it neither justifies rs, nor 
nudvcs us better, nor leaves us' where 
it finds us? Its i>rovince must be 
wonderful, as it neither justifies nor 
leaves the sinner where it fin^s him. 
It necessarily follows, therefoiie, that 
it must magnify the sins,. as St. Paul, 
Kom. 5, 20, says: "Moreover the 
law entered that the oifence might 
abound." This, as already said, oc- 
curs in consequence of its locking up 
the sinner, and of its preserving his 
hands from a life of open wickedness, ■ 
and of its awa'kening in his heart on- 
ly a greater hatred and aversion to 
the law. Even as a pupil becomes 
mor(^ indignant, the more he is chas- 
tised, a!id the more his will is inter- 
dicted by his tutor; which hatred and 
aversion are nothing else than an in 
crease of his evil will, which was foy- 
bidden ; and they would never have 
arisen, had his wiU not met with 0]>- 
position. 

Thus, before the introduction of 
the law, man, or his evil nature, sins 
merely of himself, without thinking 
of the law. But, after the law is in- 
troduced, and constrains and threat- 
ens him, then his nature is irritated 
and becomes averse to the law, and 
E2 t 



140 



EXPLANATION OF THE EPISTLE FOR NEW YKAR^S DAY. 



begins not only to love sin, but also 
jfco bate righteousness. Behold, this 
18 the province of the law in the sin- 
ner^ and with sins, "fhis, St. Paul 
oalte increasing sins by the law, much 
less that anj^ one should be justified 
by it. But happy is he that perceives 
imd understands this ; for the self- 
righteous do not understand it at all ; 
they attribute no such wickedness or 
hatred of the law to nature ; they find 
much good in, it. Hence they under- 
stand not a syllable in St. Paul, who 
Bever speaks otherwise of the law; 
and if we would truly confess it, we 
find it thus in our hearts. 
-;^, He also says, "unto Christ," or "un- 
til Christ," is the law our schoolmas- 
ter, .so that no one may embrace any 
other faith than that in Christ. The 
jaw impels us to Abraham's seed, 
Christ, on whom all saints from the 
beginning have believed ; as is stated 
in tiie preceding Epistle. Therefore 
it is not enough for the Jews and 
iTurks, to believe in God who created 
heaven and earth : he that does not 
believe in Christ does likewise not be- 
lieve in God. And were it even true 
that Christ is not God, (which is im- 
possible,) yet those who do not be- 
{ieve in Christ, do not believe in God ; 
for God has promised his grace in 
Abraham's seed. I^ow, this seed is 
Christ, as the Jews, the Turks, and 
all the world acknowledge. He, 
therefore, that does not believe Christ, 
does also not believe the jw'omises of 
God; therefore he also does not be- 
lieve in that God who created heaven 
and earth; since no other God has 
given the x)romise to Abraham, and 
since in no other seed of Abraham's 
name, but in that of Christ alone, are 
the blessing and faith gone forth and 
preached, in all the world. 

Out of Christ, therefore, there is no 
blessing nor justification, in view ei- 
ther of the law, or of any belief. God 
will keep his promise made to Abra- 
ham, to bless all the world in his seed, 
and not in that of any other ; he will, 
therefore, not establish the new and 
peculiar faith of any one, and yield 
pr recall his i)romise. Therefore, 
faith in Christ justifies, as Paul, Pom. 
XQj 4, says : ^^ For Christ is the end of 



the law for righteousness to erery one ^ 
that believeth." What does this im- 
ply ? Nothing else but that all those 
who believe in Christ, are justified^ 
and receive his spint and grac& 
through faith. Here will be the endi 
of the law, because they are no longer 
under the law; and this is the ulti- 
mate meaning of the law, as f<)Wows : 

" But after that faith is come, we are 
uo longer under a schoolmaster." 

Although, from the preceding, it is 
easy enough to understand what is 
meant by being under the law or un- 
der a tutor; yet, since this doctrine 
and expression have gone entirely owt 
of use, enough cannot be said abonjt 
it. To be under a tutor or the law, 
is, briefly, to be a dissembler, to do^ 
many good works, and yet, not to be 
pious; to lead a good life, and nevep 
to be righteous; ever to teach and to 
preach, and never to learn or under- 
stand anything. The reason is, bes 
cause all these are of such a character 
as not to do good from a free will and 
tlirough love, or without fear of pun- 
ishment or pursuit of reward. There- 
fore, they are servants, driven by the 
law, and the law ever continues to 
rule and to drive them, and thus they 
ever remain its debtors and subjects.. 

For the law demands a joyful, free^ 
and cheerful will. This they have 
not ; nor can they have it of them- 
selves : faith in Christ alone produce* 
it. Wherever this exists, there the 
law ceases its demands, it is satisfied^ 
an<l fulfilled. The pupil is now able 
to accomplish what his tutor required 
kim to do and know ; he therefore 
dismisses him and demands nothing 
more ; and is no longer his tutor, but^ 
his good friend and companion. 

In this manner, faith liberates u* 
from the law, not x^hysicallj', so that 
we move in one direction and the law 
in another, and are so separated as ■ 
no longer to be under it ; but so that ' 
its demands are satisfied through us ; 
so that \\(d know and have what it de- 
sired us to know and have ; namely, 
the Holy Spirit, who causes us to love 
the law. For, it did not desire works, 
nor would it be satisfied with them. 
It desired us to love it, and to satisfy 
it with love. Without love it would 



Cfd^'CERklNG FAITH. 



-■<t. 



'Hot release us, nor be remunerated ; 
■Hiid destitute of love, with all our 
irdrks^ we must tbus remain its 
debtors, and our conscience have no 
peace for it ; it chastises us. continu- 
ally, as sinners and transgreissors, and 
it threatens us with death and hell, 
until Christ come and give us his 
Spirit and love, through faith preach- 
ed in the Gospel. Here, we are freed 
from the law, so that it no longer de- 
mands, no longer ehastiises, letting 
the conscience rest ; no more terrify- 
ing with death and hell, but has be- 
come our kind friend »nd companion. 

Now, as the withdrawal of the tu- 
tor from the pupil^ is not such as 
would be effected by his death or de- 
parture ; but it is a withdrawal of his 
controlling influence, be«ause an ef- 
fect has been produced in the pupil, 
by which he is enabled to accomplish 
what the father desired him to accom- 
plish through the tutor ; so, too, the 
law withdraws from us, not by ceas- 
ing to exist, or by being abrogated, 
but spiritually, because a change has 
l)een brought about in us, and we 
have what God desired \i» to have 
through the law. 

Therefore, I have said tfeat this, fig- 
tire concerning the pupil and tut««, is 
a beautiful, brilliant illustration, by 
which we may property understand 
the law, and grace in us. For, tbe 
iirst use of the law, in which it locks 
up, and produces external piety, is so 
deeply established, and enforced by 
all teachers and writers, and conforms, 
besides, so nearly with human na- 
ture, that it is very difficult to under- 
stand its second use, in whic];i it mag- 
nifies sins internally; hence, I may 
well compare it to a pair of scales, of 
which one scale is empty and the oth- 
er is full. 

In this manner, the law,, when it 
causes external piety, increases sin in- 
ternally; it imposes as much ii«ternal- 
ly, through hatred and unwilliagness, 
as it removes externally, in works, 
and much more ; so that Bt. Paul, 
Tlom. 7, 23y says, that, through the 
law sin becomes exceedingly siiiful, — 
beyond nteasure. All of whiclb the 
exi)erience of every one must confess. 

'•• For ye are all tbe cbildreo of God 



by faith in Christ JeSus.** 

Whoever is uis^r the law, and. 
works unc?heerfu1ly, is a servant, as 
the preceding Epistle declares; but, 
whoever has faith, and works cheer- 
fully, is a child ; for he has received 
the Spirit of Got* through Christ. But 
the Apostle refers to Christ, and indi- 
cates such a faith as believes and 
abides in Jesus Christ j so that no 
other faith is sufficient send right, let 
a person believe in Ged as he will. 

There are some, e^!>ecially amonjr 



the modern. 



high 



Si^hbolmen, who 



say: **The forgiveness of sins and) 
justification depend wholly an^ en- 
tirely upon the di^febB lEQ^tttatiion of 
grace; that is, on Ctod^ sioigutation ^ 
so that it is suffici^at. Moz to whom 
God imputes sins^ or deesrnot impute- 
them, is thereby justified, or not jus- 
tified from sin, as Ps. 82, 2, and Eom^ 
4, 7, 8, as they imagine, read,, wltere- 
it is said; "Blessed is the mam t-o- 
whom the Lord will not impute' aia.'^ 

Were this tnie, the whole ISew Tes- 
tament would be vain and fistsle;^- 
Christ would have labored foolishly 
and uselessly, in siiffering f#r sin ;— 
aiid God himself would hav(ii^p«Tfbrm- 
ed a mere mockery and deception 
without any need ; because he might 
well ha\'e forgiven, and w^t impurtetJ 
sins, without the suftferiB»«^ of Christ j 
and thus, too, another faith, iiKleed, 
besides that in Chri'St, might have" 
justified and saved : viz., that which 
^Yould have relied on such graciou* 
roercy of God, that sins would not be? 
imputed. 

Contrary to this abominable, dread- 
ful opinion and error, the holy Ai)os- 
tleis accustomed always to refer to. 
faith in Jesus Christ, and mentions' 
Jesias Christ so frequently that it i» 
astonishing to an individual who i* 
iinaequainted with this important 
matter. Indeed, every second word,. 
^as it is said.) in the Epistles of St. 
Paul, is Jesus Christ; and these pa- 
gan d(x;tors have so maliciously ex- 
tlr])ated and silenced it for us,, by 
their abomiimble and hellish dreams 
of such p€rrer»k)n^ 

Likewise, our learned doctors, 
therefore, in the universities,, no loii- 
ger kfiiow what Cbrist is,, or the im- 



148 



EXPLANATIONOFTHB EFitSTLJJ POU NEW YEAR'S DAY. 



IK)rtaiice and. aiecessity. of him, ^iid 
what? tbc5 Gospel and tho : .^ew Testa- 
meivt am. .^Fh^y. imagine. .that Christ 

•is onTj'^-^i: Mosesf; that .ii^,. a teacher 
•>vho-! d'kii^itiites ilaws- and: cbminand- 
'n^eELts^'IAdicJatiiaigko^v: persons may be 

■ piotisfi tVnft^'lead; a. xioiTeft lite.. . They . 

' theft . f^^iffe<4 ; vcititti ifne&iwiii artd .• the 
operaftitnsiot* .imtaAre^ atudi, ;with tliese, 
they 'A'^isii!':to;fi;t >ajid-'=prei)i.a'e:thenv, 

» seh-^es'i'O't'^'ipaco, ■b^tsettyrstoriuiiig hea\^: 
en. •'* ''j' '** ■■»' •• •;•■*.';.■/ .•'..•■■, .;^..- 

• :'Xo^x\V"*i^»-lTod; /Confers! his grace 
in JT-Teo^^'c^i^theBe .^vorksv . ajid thrdugh 
theit '5 diiigpnt.- • prepailation, • OlHist. 
mustv-tM^* of •mo ; iniportanee: ;. Wliat 
need-hafWtiie'y'Of him, ifthey caii oh- 
taini-gt^co' iii 'theii' own name and 
work.'#^A.-5 dT)iCit:rkise which they; not 
(m^f»''t^6iv ope^dy^ but also (lefend 
wi1h*tlfe'l^ope?s vbulli4 . and all; their 
po^ep;' Ad GOndemin the opposite'doe- 
trkii^'as the -hrighest and worst hetesy. 

^ I lut'^-e, ifehl'i'efore, tbi^ewarnedy : and 
still .HvHrrieiV'fefry (hie, so ; that, he jniay. 
kT^x^jtfot tlie Fope •withth.e nniviersi- 
tii[»s, ^la's 'O.k'^t Christ: and ■ the entire 

IS^e^Y'''^''*^^^*"^^^^* '^^^^^^^^ out: ot; the 
wctrfd,'? than- '■ it^ Jews? .or. .Turks :ever. , 

• did.-- ' fehw. the J^ope iis^ the;trud An- 
: tich^i.^•■and•hik-'high.-sdtoo.Ls arc! tli> ■ 

devil^t^-^^Wil* fa^1eM^l^^ and broth eLs.j ,Qf 
M'hafMn^tafioe is =Christ j- if thrpugli 
my* owft* lii^tuind' preparation, I au\ 
obt^lih t\\(y;^ihm^iy^' God I Or,, what 
nroai^'HviU-? desire,; if I havetliis grace 2 
■Bet «^,' therefore, •guard against 
this ii^lli^h poil^on, and not lose Christ, 
conSolin'g- 




whom the TiiOrd: Nvill not impute j sin.'' 
Pv'iTt.-Bt." Hlxiil iivtr-oduces this to show 



tlmt thi^ divii-io iinputation aii^cts the 
beiievers in Christ al0ne, not free-will 
or natKire on-accoiint: of its Avjorks:. 
For,' )ve -.intr^dnces Abrahanr, jinas- 
nfVrcU -as his- taitl),' when he believed 
the diviiie ])rbndse otonceriuHg .-his: 
seed,,' was douhted t«) him for right^- 
eeusness. ' Now,;althouglroutiOf pur(i ; 
grhce, GoA imputevS not our sins to us, 
yet he would not do this, were his law 
and iightecmslw'ss, not comydetely and 
ad«ply satisfied before.. This gracious 
imputation had first to be bought and 



obtained foR u^-riroui his righteous- 
ness.; . u^'-r: '.:■ y. 

Since, therefpre? this was impossi- 
.;ble;for u^, h^pjtjiained for us, q^e in 
.our stead ,s^.wKQ.:tQQk all the punish- 
ments which.^ie deserved, iipon hinj- 
self, and fjiltilied the law for us ;* and 
:thns iiytTted ipom us. the judgment 
of- God, and appeased; his .Vtrath. 
Tlips, indeed, grace is given to u^ 
. gmtuitously, so as to cost us notldng; 
but yet,, for iiS',; it cost another much, 
and was obtiiii^j^d with an incaJcuUt- 
ble, an infinite -treasure; namely, tho 
;Bon of God.lni^iself. . It is necessary, 
therefore, .■Hjiiii^:^:^. all things j to be in 
possessioni oJHdm, who has accoin- 
plished ti.ii,s i*arUT,s ; nor is it possible 
•to obtain gi^i|3(>-:e:jLcept alone tlirougii 
him* : . :'• .-.:.■: ..,.. • ; : 

• 'BeholdiffTom .the time of Adam, 
therefore^jtO.'^.tltat of Abraham, no ono 
was .savod.,v; (Except through faith in 
the >v.Qman!s. seed who should bruise 
. the serpent'* liead ; and, after 2\bra- 
hani,.n().on(i' was saved except througJi 
tViith in.lds.'sejed. Xor, can any one 
,be savred-.i^xtiept thnmgli faith. alono 
in; this; !^eetl,.of Abraham, who. is now 
come. O, it is not sufficient for yon, 
withoittlthis -Mediator, to attempt to 
coane-:ti> God, through yourself, 
tlauitiiii^a. .your:.ow]i energy; as t\w> 
>Jew>Sj th'ft "Turks, and Papists, .teach. 
A¥ho will first reconcile you with 
Godl H^ei .says, John 14, 0,: ''No 
man Cometh- unto the Father, but by 
me^-'*^: :;■■.■:. ,-. 

In .the.; ■time of the famine, tho 
Egyjltians also wished to coine to 
Pliaraoh,, tlie king liimself, and com- 
plaiavbut he referred them to Joseph 
sayin.g''.:: " Go unto Joseph; what ho 
saithto-you, do;" Gen. 41, 55. Thus, 
viiA like -jnanner, God hears no one, nor 
does he aid any one in obtandng sal- 
ivation-, ■ but we all must come to 
(:;laTi;sfti:;; who is placed Lord over all 
thiinig8,Mind v/ith whom is the throne 
^.Off i^mce;! ho obtained it for us. For 
•tlwi* ^Y^^iison-, it is vain to seek it (:^lse- 
wA]d^r^if:r' jYes, if we were destitute oi' 
(Siir«;rtiis ^-Idam was betbre the fall, wo 
wjftijf^.'Jilive no need of Christ; we 
might Koine before God through our- 
selves;: r.But, in the time of tandne, 
since the fall, we must have a Joseidi, 



C^O^CEHNtNG FAITH. 



149 



^viio'is withoiif siris, and' yet ^vill re- 
ceive us needy sinners, who come to 
)iim and desire it of him. 

Hence^ it follows, that the papists 
do not speak and believe otherwise 
<*oneei'hing' nature, than as if it were 
yet undefiled ; as it was before the i\\W 
of Adam ; they do not believe that it 
is entirely corrupted in sin, and that 
: it is- the enemy of God.* For God is 
an eqemy to sin"; so sin is an enemy 
to God, as Paul teaches, Rom. 4 and 
^^ ; consequently they certaiidy do not 
believe what .Moses, Gen. o, writes 
in i-efereiirce 'to. the iall of Adam, or- 
they reiT^u-d tlfat fall merely as a dis- 
grace^ which lih^ produced no eifectin 
our iiature, h-ashotreiulered it sinful, 
nor subjected if' to the wrath of God. 
Since, th^ri, ^they neither believe 
Moses; nor liaTe any need for Christ, 
and, thus rejc^'fiiig- the Old and Kew 
Testaments, condemn the entire Scrip- 
tures ; Godin return has treated them 
right by i)brmitting tliem to become 
the diseii)les bf Aristotle, that dead 
* and condemned heathen, and a retreat 
for the devil, who, through thfe la w^ 
of the Pope* 'liTid the doctrines of men, 
fills theni'tv^lth his pollution till it runs 
over j^nd over, and pollutes and con- 
tamiiiat^^^fhe' whole world; yet they 
ever retiiaih ill darkness, endeavoring 
to for^e'tlti^msielves to God, without 
this faitli'ih Christ, by their prayers, 
fast^, Ctel\eJ3?iitions of Masses, their 
(levbtionj^id preaching. 

And if • t^ey even mention and con- 
fess- Christy their meaning is nothing 
else;bTitJ-;-thht, as a supertluity, God 
has^cqii^fitutedlilm such a lord as re- 
quires U^jto bb oljedient to God in this 
resi)ecf,^'{tV)d to regard him as a lord ; 
thaty (i^'dr \vise; independent of this 



<loniiiif(M' 6f*€liii^t, 'free-will might 



ife llatlti^al 



obtain the 




hiin.to''Uri.thus constituted a lord, and 
j»reVipl,V!fi!^ irjiy other kingdom, ^to 
whicH*''jtyiv: one is subject,— not be-' 
cause-i,t^'ls necessary to salvationy 
mnc(? ini^ependent of siich kingdom, 
we rijay be. saved^— but because it is' 
God^s ^\^ll and commandmewt to be 
obetftent to that king, 



Consequently, tlien, wifh them, in 
the bottom of their' ttearts, Christ is 
no Saviour, but rather a tyrant and a 
task-master, of whom, hature, to^ 
obtain grace, has no need, but is only 
more burdened with him, as it muyt: 
how have not oidyGody as before, but* 
also Christ, as Lord, as well-, as his- 
commandments* . •- -• 

In fornu'r days mapy persons pi oph- 
esied that in the time of Antichrist 
all heretics would combine acd ex-. 
terminate the whole world. Now, 
umk^r the Pope and the 'Turk, this 
has its full sway. For if Christ with 
the entire Scriptures, Is rejected .and 
condemned, so that nothing more 
than the mere iiame remains, it may 
be easily shown how all heresies, all' 
errors, all darkness^ that have existed 
from the beginning of the world, now 
reign; so that I often fear that all 
persons will now be condemned, ex- 
cept those who. die in their cradles; 
and yet no one sees, deplores, or be- 
wails that dreadful wrath of God^ 
which hangs over us. . 

Behold, this is the indispensable 
reason why St, Paul ailways thus 
enforces faith in Christ, because he 
well foresaw tlijs virulent doctrine 
which would inesume to treat with 
God independent of Christ, as if God 
and our nature were ^ on friendly 
terms, as if righteousness might lovfr 
sin, and grant Avhat sin desires. 

Therefore, beloved friends, let us 
be wise, and. learn to know Christ 
rightly; namely, that above all 
things, we must hear the Gospel, an^. 
thereby , believe in Christ ; not only 
tor his ^ake, .because he is Lord, but 
because . he is the one who took the 
place of Qpr siiifiLilnatur^, and loaded, 
upqii , '. himself . (ill .the . wrath of G od , 
which; we, ha.d .;ih^rited..;b^ all our 
AVqrJfS, andjOyercaine it :.";»ind all this . 
h(> did not reserve for lumSelf, but as- 
Signed it to lis. a. ^ our o.iyuj.sb that all . 
wliq l)eli.eve .0^*. i^ .and (>f liaiii, shall ; " 
certainly be redeenied frbiii this wratli^.;^^ 
of God,,un^ taken i.utO|gr.ace, by him; ' 

iiience, weiearn lio\y i^yport^nt and. 
necessai;^^ CVi.risjt is to u^,^and that the 
position,; tiiat a j>er.son..majj. by hii^ ^ 
owii natural pOwei'sJ do sd inuch that 
the grace of God will he i^iv^n to him, 



EICPLANA^TION OP THE EFISTLE FOR KEW YEAB'S DAY. 



is false, yes, a device of Satan himself. 
For, if nature can ^tain grace, Christ 
«9 unnecessary as aa intercessor and 
^ mediator. But, *f be is necessary, 
nature can obtain nothing but dis- 
^ace: it is inconsist^ent, to be a me- 
diator for one^s self and. to have Christ 
as a mediator, 

'•^* For as m&nj of y-ou as have been 
l)a*|ytized int"© Christ have put on Christ." 

iHow beautiful is tfee order which 
the Apostte observes: ^^But after 
that faith is <Jome, we aw no longer 
nnder a schoolmaster.^ Why ? " For 
ye are all th« children of God by faith 
in Christ Jesus." But how does it 
-cjome to. pass that we become the chil- 
dren.of iGod ? ^ ^ For as many of you as 
have b^en baptized into Christ, have 
put on Chri^" Christ is the child of 
<God. Whoever, therefore, clothes 
tiims^lf in the child of God, must also 
l>e the child of God ; for he is clothed 
"with divine adoption, which must un- 
doubtedly constitute a child. If, then , 
he is a child, he is no longer under 
the law, where there is nothing but 
g<^vants. And, if a child is under 
the law, like a child under a tutor, he 
i;^ like a servant, as long as he is un- 
4er it, as the text follows in St. Paul, 
s^d has been stated in the preceding 
Epistle. 

;But, what is meant by putting on 
•Christ? The unbeliever* suddenly 
replies: "It is to follow after Christ, 
j^hd to imitate his example." But, in 
^is way, I might also put on St. Pe- 
ter, Paul, or any saint, without any 
{fecial reference to Christ; for this 
reason we shall let the faith which St. 
Pj^ul so beautifully describes by the 
vords put on, speak here. It is evi- 
dient that those who are baptized, 
have never before followed Christ, but 
begin in baptism to follow after liim ; 
Christ must, therefore, first be put on, 
hefore he is followed. And there 
must be a marked difference between 
putting on Christ, smd following his ex- 

It is a spiritual putting on in the 
conscience, and is effected by the 
noul's reception of Christ and all his 
ngliteousness, a>s its own, and by its 



confident reliance on these, as. if it 
had accomplished and merited them 
itself; just as a person is accustomed 
to receive his apparel. This reception 
is, spiritually, to put on : this is the 
nature and character of true faith. 
Most assuredly is Christ so given to 
us that all his righteousness, all that 
he has and is, stands as our surety^ 
as if it were our own. And, he that- 
believes this, will enjoy the blessing, 
as indicated by St. Paul, liom. 3, 32 r 
" He that spared not his own son, but^ 
delivered him up for us all^ how shall 
he not with him also freely give us all 
thiugsf Again, 1 Cor. 1, 30: — 
" Christ Jesus, who of God is made 
unto us wisdom, and righteousness, 
and sanctification, and redemption.'^" 

Behold, whoever thus believes in 
Christ, puts him on. Faith is, tbere- 
fore, a thing so great that it justifieti: 
and saves a person ; for, it affords hini 
all the blessings of Christ, by which 
the conscience is consoled, and upon- 
which it relies. Hence, the individu- 
al rejoices in Christ, and feels disjmsed 
to do all that is good, and to avoi<i ail 
that is evil, no longer fearing either 
death or hell, or any evil, being so 
richly clothed in Christ. 

This is satisfying the law, and be-> 
ing under it no longer. For, heriv 
with the garment, the Holy Spirit is 
in the soul, and here is an entirely 
different person; here the soul is 
clothed in the adoption of God. It 
must, therefore, be a child. Behold, 
in this manner, no saint can be put 
on before God. Because, it is neces- 
sary for every one to put on Christ 
for himself, and he has nothing that 
he might give to another to put on. 

After the reception and putting on 
of this garment, the example and imi- 
tation of Christ follow ; then, in re- 
turn, the person acts towards hia 
neighbor, as Christ acted towards 
him; he grants his neighbor all the 
good that he has, and does for him all 
that he can ; he also permits himself 
to be put on, and clothes his neighbor 
with what he possesses. But, the 
garment with which he himself i» 
clothed in Christ, he cannot give to 
him ; for no one can confer his faith 
upon another, or give hiiii a sinvfl^r 



OONOERNING FAITH. 



151 



^ 



faitb. Though he may, indeed, pray 
for hiiB, that he may in like manner 
l>e thus clothed with Christ ; but eve- 
ry one must believe for himself, and 
Dhrist alone must clothe us all with 
himself. 

Now, whoever is not in possession 
of this faith, that Christ with all his 
blessings, is his, does not yet believe 
light. Neither is he a Christian, nor 
Is his heart cheerful and happy. For 
this faith, only, renders Christians 
"<jheeiful, joyful, secure, happy, and 
•children of God : here the Holy Spir- 
it must dwell. O, what a beautiful, 
vaiiegated, and precious garment is 
this, iu which decorations, jewels, and 
'Ornaments so noble and profuse, asso- 
ciate all virtue, grace, wisdom, truth, 
righteousness, and whatever is in 
Christ ; so that St. Paul might well 
fxclaim: ^^I thank God for his un- 
speakable gifts;" and St. Peter, 2 
Epistle, 1, 4 : '^ Through Christ great 
and precious gifts are given to us." 
This is the variegated coat of Joseph, 
which his father Jacob made for him, 
in preference to his other children, 
Oen, ^7, 3 ; for Christ alone is full of 
grace ^nd truth. Again, this is the 
I)reci9«s garment of Aaron, the High 
Priest, in which he served Go<i ; con- 
<!emiaig which much might be said. 
Por, St Paul in these words refers us 
to these histories. 

As we, moreover, j)ut on Christ and 
receive him, so he also puts us on and 
receives us, and all that is ours, as if 
it were his own. Now he finds noth- 
mg good in us, but he finds sins only 
m us. These he assumes, and re- 
moves fix)m us, as from his glorious 
garmeat. He intercedes, moreover, 
for us, and bears our sins, before 
God, -so that they are not eternally 
punished, as St. Paul, Rom. 8, 34, 
says that Ghrist makes intercessions 
for us before God ; in Ps. 41, 5, it is 
«aid: "I said, O Lord be merciful 
unto me; heal my soul; for I have 
sinned against thee;" and Ps. 69, 5: 
'*0 God, thou knowest my foolish- 
ness ; and my sins are not hid from 
thee." All this is said in allusion to 
us personally, as St. Paul, Rom. 15, 
3, explains it from this same Psalm, 
«tadng how Christ b6i*e our sins, and 



neither rejected us, nor regarded hii 
holiness too good for us ; but as it -i^^ 
written ; <^ The reproaches of th^ 
that reproach thee fell on me." ^ 

Now, it aftbrds us pleasure to hear 
that he is our garment, and that he 
mediates for us, as his garment; but; 
it is with great reluctance that we 
suffer him to purify his garment; If 
we desire to be his garment, we must 
certainly suffer him to i)urify it; for 
he neither can nor will appear in an 
impuie garment. In the days of thd 
martyrs, when he had newly assumed 
this garment, he began with earnest' 
ness to purify it with death and varii 
ous sufferings ; then he sat, as Maltl^ 
chi, 3, 3, says, and purified the sous 
of Levi, as a fuller who purifies gar^' 
ments. Therefore, where he effects 
much suffering, the indication is fa- 
vorable; and wherever his garment 
exists, he continues to purify it ^th 
various kinds of suffering ; noi* will 
he cease: but wherever this is not 
the case, his garment does not exist. 

'* There is neither Jew nor Greek/ 
there is neither bond nor free, there iB 
neither male nor female : for ye are ail 
one in Christ Jesus." 

It is sufficiently clear that Patil 
does not mean that there is no JeWy 
nor Greek, no man, nor woman, in a 
a natural or a physical point of view^ 
but in that respect, of which he , 
speaks. But concerning what does 
he speak t Not concerning body and 
nature, but concerning faith, justifi- 
cation, and Christ, how in him we be- 
come the children of God, through 
faith ; all of which is effected in the 
soul and conscience of a person, noi 
through his flesh and blood; not 
through his hand or foot, but through 
the word and Gospel. 

In this sense and in this respect^ , 
there is no difference between per^ 
sons, w^hether they be Jews or Greeks^ 
bond or free, male or femal*. In the 
view of the people and iU physical 
transactions, the Jew has a different 
law, and mode of living from the 
Greek, the bond from the free, the 
male from the female. The Jew is .cir» 
cumcised, the Greek is not, the male 
does not cover pis hair, the female 
puts on a veil. Besides this, more- 



- A 



EXPLANATION OP THE EPISTLE FOB NEW YEARNS I>AY 



over, -every one has his mode for serv- 
iii^jGrod; and hence the saying, Many 
<»/)untries^ inany customs. These, 
liowevier,. aiid every thing that is ex- 
ternal, and .not* faith, render no one 
just and .pious vbef ore God j nor do 
they hinder*- justiiication; for faith 
may exist ■ equally in and with all 
these- customs, persons, and distinc- 
tiansj without any difference. 

But the m-isjfortiine occurs that a 
person falls inl;© these habits or cus- 
toins^Jand perseveres in them for the 
jHil'pofe^.Dfiibecoming pious and just 
l)yi tlrem,^ and of aiding his soul in 
])utting off its sins, and in securing 
sii^vaMon • tliere all is i>erverted — 
( 'hrist is denied, God is lost, faith and 
til* Gospel are abandoned; there 
works and the law rule again ; there 
tlife >feonscience is already misled, 
tliinking that if it observe not these 
<^ilst4ins^ it is already externally lost, 
biit if' it observe them it might be 
save^' by them. This is the most 
pernicious error on eartli; against 
whidi th^ Apostle strives so vehe- 
mently. For it is impossible for 
Clirifetiaii faith to exist with such an 
imagination or conscience. That per-; 
vson Neither will nor can be justified 
and (SSved by. any thing in heaven or 
on earth, excei^t in Christ alone. All 
othet" modes, laws j works, customs, 
])ersbns, should be employed for the 
4»xercise of this life on earth, and for 
the b'ehefit of our neighbors. 

What defect, then, is there with 
the Jiews, that prevents tliem from 
being saved! St. Paul, Eom. 0, 32, 
ailswers, that they wish to be saved 
by works, and not by faith. They 
wish none but eTews to be admitted 
into heaven; but God designs that 
no^rtebut Christians, whether Jews or 
Greeks, male or female, shall be ad- 
mitted there. They think tlm t if they 
o]>serve th« law, they will be saved, 
if not, they will Ix^ condemned; God, 
on the other hand, intends tliat he 
thafbelieveth in Christ, shall be sav- 
v<\; -he that believeth not, shall be 
<lamiied, Mark 10, lO. Without faith, 
mor<^6ver, no one can keej) the law, 
as stated above, and as St. Paul testi- 
ties, Gal. 0, lo, where he writes: 
** Neither they themselves who are 



circumcised keep the law." Why I 
Because tliey do not observe it will- 
ingly, but merely through fear and 
the incitations of the law. ]^ow, 
since they think that they must bo 
Jews, and enter upon the observance . 
of ^he law, not otherwise than th<.^ 
Jews, thus cleaving to Jewdaism and 
laws, with their (conscience lettered, 
they must ]>erish eternally; for it ,i>s 
concluded that there is neither Jew., 
nor Greek, as St. Paul says, but- 
Christ and Christians-. 

Now, if they would:Mrst believe in 
Christ, and then, if they felt disposed, 
continue to be Jew's, circumcise thenv 
selves^ or, permit it to be done, and 
keep their laws as they might see tit, 
without presuming to become pious 
and to be saved by these, but through 
the giace of Christ alone, — as all theirr 
fathers aiul the patriarchs did, as St- 
Peter, Acts 15, 11, declares ; — it Avould 
be no detriment to tliem. This, how- 
ever they will not do ; they cleave so 
firmly to the works, the terrors, and 
allurements of the law, that even on 
account of these, they condemn and 
persecute all who teach otherwise^ 
and preach faith. For this same rea> 
son, their predecessors also perse- 
(iuted and killed all the prophets, and 
then said that, for the sake of Gofl 
and his law, they exterminated the 
deceivers of the people and blasphe- 
mers of the law, and the services of 
God, as Moses commanded them. 

But let us also notice the Jew» of 
our day, who act still more rudely and 
improperly. Those Jews had, atleast, 
a plaus-ible indication, that they were 
bound by the law^ of God : our Jews, 
the Pope and his papists, drive uh 
to their own inventions, and to laws, 
merely human, which God lias for- 
bidden. Tliev (^T out verv much in 

• • • 

reference to the noble viitue, oheili- 
encrj that withont it no one can bo 
saved, but with it every one may be. 
This obedience, however, they refer, 
not to the law of God, but to their 
own laws and inventions. 

By observing their course of con- 
duct, Ave clearly perceive that they ex- 
pect to become pious and to be saved, 
not through faith as Christians, but 
by their works and laws, as Carthu- 



^o^•CEK^'I^•cl faith. 



153 



niaiis, Preiaclieis, FrtiDci scans, Aii- 
iriistiniaiis, Piebeiulaiies, Vicars, &c. 
They llienisclves acknowledge that 
they regard these orders and con- 
ditions as the right Avay to become 
j)i(nis and to be saved ; so that it is 



ilear, how their consciences cleave to i do voii want? 



Anthonies, a sixth, nothing but St. 
Paids, a seventh, notliing but angelic 
Gabriels, Avliat then ! If they teacli 
otherwise, let them be accui\sed. Still 
the Avord of (iod must stnnd, and 
Christ alone 7)ii(.si rcm((jn. AVliat moie 



woiks, and not to the grace of Christ. 
^Vltliough tliey r(^;ul the v.ords of St. 
Paul: '\There is neither »Iew nor 
Greek,'' yet they say there is, nev- 
ertheless, JJarthusians, FrniK'iscans, 
1^1 eachers, ' l;ene.difiin''es Augustini- 
ans, this s^a.tcMUid that state. 

But when, faith ih Christ : is nieir 
tioiuMl,, they; ' exchulh : ••VYe knov>' 
indeed/thut we tiuist. believe in Clirist, 

■ •♦<.■: >■■-..■ ■.■■■,■■■. - ' 

luit tliaf \ye inUst. become ])ious and 
be saved J] iron gh him alone, we do 
not believi'. h'cir Avhat theu,"" they 
demand, '' word<l good works be use- 



]\latt. 24, 1>1, Chiist said of theso 
sects, that' many talse ('hrists and 
l)roi)hets slioiihl arise, who Avould say, 
lo, here is Christ, lo, there is Christ! 
These should not be believed. Tliey 
will do signs, so as to deceive even tho 
elect, if it Avere i>ossibIe. Two reasons 
prevented ine, for a long time, from 
understanding this passage in refer- 
ence to these sects and orders. 'Iho 
first Avas that they were so numerous, 
filling ail the Avorld. Had their num- 
ber 'beeTr less, I Avould not have 
hesitated.. I imagined tlmt God Avould 



-',7 , ■. iD ----- ^ - - , . . -: 

fulf TJjese orders and states Avould ' not let so many i)ersohs err. I did 
be A'aiu. Thou desirest to abolish i not ]>erceive that the text clearly said, 



;?ood.Avorks and tlie services of (4od. 
Away, away Avith tliat accursed here 



there shall be njany of tliem, so that 
even tlie elect, the luimber of Avliich 
is small, may err Avith them. The 
other reason Avas, that lioly persons 
were among tliem ; as, Benedict, 
Bernard, Augustine, Francis, Do- 

-. - .„ , niinic, and Tiianyof their folloAvers. — • 

comest thou Avith this diabolical i I inmgined, no error ccmld exist lieie , 
faith r i and 1 did not ])erceive that Christ said 

Behold, is it not true that our saints I the elect should stumble, and bt* 



tic! Fire, tire, lire, liere! Heretic, 
lieretic, lieretic ! Shall St. Francis, 
Domndc, Benedict, Augustine, Bern- 
ard, Anthony, have thus erred ? — 
What dost thou think ? AVJienct 



and Jews thus, proceed ? AYhat then 
must Ave do Avith them ? AVe must do 
as St. Paul did Avitli the Gailatians ; 
he exclaimed tAvice : '' Though A\e, or 
an angel from heaAcn, j)reach any 



tempted Avitli error; Avho, hoAvever, 
should not continue in it. 

Gideon, too, Judges 8, 27, was a- 
gTcat man in faith, by Avhich he did 
great things; yet he Avas misled when 



otlier gospel unto you thaii that Avhich i he iiKide an e])hod; that is Avhen ho 



Ave haA'c preached unto yon, let liim b( 
accursed;'- Gal. 1,8,1). Thus, too, we 
wty, our preac^hing and the founda- 
tion of our faith, are that by faitli 
alone, inih'pendent of law jind Avorks, 
justification and snlvaticn stand. — 
XoAV, if the Avorld Avere nothing but 
('arthusians, and Avould teach other- 
Avise, let it be accursed. If all the 
Avorhl Av.ere nothing but barefooted 
friars, ])i'eachers, Augustints, l?ene- 
dicts, and would teach otherwise, let 
it be accursed. Say, mor<M>ver, if one 
Avorld Avere nothing but holy Augnst- 
ines, another, iu)thing but holy Fian- 
cisces, IV third, nothing but ho-y 
Dominies, a fourth, nothing but holy 
Benedicts, a lifth, nothing but lu)ly 



instituted a ])eculiar kind of ap])aiel 
designed to be used in serving God. 
From which many evils afterAvarddi 
resulted; his whole race Avas; exterm- 
inated, as the Scii])tures declare. 
^Vhv then shi uld it be surprising, if 
Sit. i'eiMMliet, Francis, ])omini(!, (ir- 
edl?"AVho(an r.ssure us tliat tliey 
did iHiterr ! 

It is possible tiiat it occurred liere, 
as it g(>]!erally does Avith the legi^nds 
of all saints, that the ])eop'le ]>assid 
by the best juactices and ijrojjcr sys- 
tem of the beloved saints, and fell up-* 
on that, in which they stumbled as 
n)en. Here, their infiimities are ex- 
alted as their strength, and their 
strength is suppressed; for every ou<^ 



l^i 



EXPt-ANATION OF THE EPISTLE FOR NEW YEARNS DAY, 



is <iispose(l to ntbllow the weakest and 
iii«st iusigiiiii«^iit, yes, tlie worst aud 
iioi the best. 

Yetj if they wouUi practice these, 
their states and orders, as free, not 
wilti a view to become pious and to 
be isaA^ed by them, but merely to ex- 
iirofee their bodies, to serve their 
ne^^&bors, and to honor God, and if 
they woukl leave their piety and sal- 
>atie«i to be secured through faith 
^ilone; these would not be intolerable, 
and iaijiuious to them ; tlicy would 
»^till «*ot, however, be inoffensive to 
the illiterate mass, who are led there- 
by to ihhik that such a course of con- 
duct is the right way, and thus their 
faith is disparaged, if not entirely 
dest^o^x,^d, For, faith is verv tender 
and pr*>cious; it is easily injured, es- 
pecially by works and practices so 
l)rilliant iind glittering. 

There is no doabt that, so far as 
their dis(;iples r«ere concerned, the 
lioly fatliers use4 these orders with 
freedom and ])ixig»riety, yea, with a 
A iew to increiise tkeirfaitli; otherwise 
they could not have been really holy. 
But, these blind j>eople mimic and fol- 
low after them, losing sight of the 
kernel, retaining tiie shell, doiiig the 
works, and forgettfing the faith of the 
lioly fathers ; and j?till they wish to 
boast, ami appear as if they observed 
the position^ the orders, and examples 
of these holy men when, at the same 
time, they have nothing moie than 
the shadow ; they are real apes, who 
jnimic eveiy thing they see, and still 
remain apes, without exercising any- 
thing like Christian liberty. This 
they show hy their declaration : — 
*' Shall we ii«()t become pious and be 
saved, throagh our conditions, onlers, 
jjnd works! If it depends on faith 
only, which everybody has, what did 
we seek in the cloisters i Why did 
we become monks f Why, then, are 
we priests! What avail the masses, 
then, which we hold^ and the prayei-s 
which we offer I We might as well 
have continued hiymen. 
, Here you perceive, from their own 
words, that they are neither believei s 
nor ('hristians, and are unwilling to 
be one with all Christians, as St. I'aul 
; says here, that all the baptiz4'd have 



put on Christ, and are all one iu 
Christ. They seek ways peculiar to 
themselves, superior to all Christians; 
and Christ is neither good enough nor 
sufficient for them to put ou, and to 
be justified aud saved in him. 

Thus, they pervert this declaration 
of Paul, and say: "All the baptized 
are not one in Christ; but there are 
not only Jews and Greeks, but al- 
so Carthusians, barefooted Friars, 
Preachers, Priests, and those of simi- 
lar orders: these are right ways to 
salvation.'^ Thus, they seek, first of 
all, in their own i)erformanoes, the 
salvation and piety which they should 
have had before through Baptism, in 
faith, as other Christians have them ; 
they forget their Christian duties and 
name, assume, instead of these, human 
duties and names; they are no longer 
called Christians, but Carthusians, 
Benedictines, barefooted Friars, &c. 

St. Paul speaks here of the bond 
and the free according to the ancient 
custom, (which is not common in Ger- 
many now, as it was formerly,) ac- 
cording to which the servants were 
bondmen, whom their nmsters could 
sell, and in regard to whom thej^ could 
deal as witli their beasts. Now, those 
who are not such bondmen, the Apos- 
tle calls the free. Now, those occu- 
pying cloisters might well be called 
these servants and bondmen, since 
they give themselves into the i^osses- 
sion of men ; and would to God, they 
would take themselves in considera- 
tion, and let their spiritual existence 
be a willing incarceration, not to be- 
come i)ious and to be saved in it, but 
to exercise in it their ])iety and salva- 
tion received through taith. 

Now, as little as it contributes to, 
or impedes your salvation, to be a 
man or woman; so little does it con- 
tribute to, or impede it, to be a Car- 
thusian or a priest, to perform extern- 
ally various duties or works, or to as- 
sume difi'erent orders or i anks. To be 
a female, renders you neither ))ious 
nor wicked, even if you i)erform all the 
works api)i-o})riate for a female; but 
faith in (Jhrist, indei>endent of your 
womanhood and female duties and 
works, renders you pious. 

Thus, to be a nun, renders you nei- 



CONCERNING FAITH. 



155 



ther spiritual nor x>ious, nor does it 
«ave you, even it' you observe in the 
closest manner all the regulations, 
laws, and works of the order of nuns; 
nay, even if you alone should fulfill 
all the works and duties of all nuns ; 
but faith in Christ secures to you 
these blessings; faith, which knows 
neither nuns nor monks, nor laymen 
nor priests, nor shoemakers nor tai- 
lors, nor fasts, nor prayers, more than 
it knows Jews and Greeks, male . and 
female, bond and free. But it is in 
all, and above all, without any distinc- 
tion of orders, ranks, persons, ges- 
tures, works, costumes, meats, days, 
places, occupations; in ii word, upon 
none of these, depend piety and sal- 
vation. 

But, again, Christians may indeed 
cleave to piety and salvation ; that is, 
they may believe in Christ, and be- 
come one in him, no matter how dif- 
ferent their external pursuits; as St. 
Paul savs : "Ye are all one in Christ ;" 
and ♦Ps. 133, 1: "Behold, how good 
and pleasant it is for brethren to 
dwell together in unity!" For faith 
is one and the same in all, and renders 
one pious like the other. This, how- 
ever, is not the case with the sects 
and orders ; but in these ea^h one as- 
sumes a mode of his own ; and hence, 
it is a by-path.§ 

He says : " Ye are all one,^ precise- 
ly as if he spoke of the person of one 
man. This he says in opposition to 
the idea of multitude, thus : " Ye are 
not many, but one. Even if ye are 
many and different, in externals, not 

♦ A. In regard to this, it is said, Ps. 68, 6 : 
"God setteth the solitary in families: he 
bringeth out those who are bound. " 

§ A. And where there are no prelates in 
cloisters, who teach this, it were better, not 
to leave a stock or a stone of these cloisters 
standing; they are nothing but gates to hell : 
it would be better to leave them at once, and 
learn faith elsewhere, than to remain in them 
A single hour. Continence can be preserved 
without these. O, the numberless snares and 
scandals I How many noble souls, who 
might so easily be ameliorated, must be en- 
snared and suffocated here, in a most misera- 
ble manner? Woe, woe, woe to you jxmtiifH, 
bishops, and all who are commanded to take 
the oversight of these masses! Here, the 
words of Christ, ilatt. 24, 19, will «pply: — 
*'Woe unto them that are with child, and to 
them that give suck in those days." 



all being of the same condition or 
occupation, upon which piety and 
salvation do not depend ; yet, inward- 
ly, where salvation and piety lie, ye 
are one. It is true, iji the eyes of 
men, the layman differs somewhat 
from the priest, the monk from the 
nun, a man from a woman ; but, be- 
fore God, there is neither layman nor 
priest,t man nor woman. One is like 
the other in faith. This is the prov- 
erb of the Scriptures: nmi est jyroaopo- 
lepsia, which the Apostles generaUy 
employ, and it may be rendered thus; 
*' There is no respect of persons." 

Here the figure, Exod. 16, 18, is ful- 
filled, where it is said the children of 
Israel gathered the manna ; one more, 
another less ; and, afterwards when 
they measured it with the measure 
omer, which contained as much as 
one was allowed to eat in a day, they 
all received alike ; each one, his 
omer : and as the text say.«, those who 
gathered much, received no more; 
those who gathered little, no less.| 
This should be the case also now, not 
only in legard to faith, in which we 
all alike receive one (Christ in one 
omer of faith, even if one does hear 
more gospel than the othei* ; but also 
in love, so that the advantages and 
blessings of all Christians luight be 
common ; as the Apostle, 2 Cor. 8, lo, 
explains this figure: ''lie that had 
gathered much had nothing over; 
and he that had gathered little had no 
lack." Thus the burdens would l)e 
equal as they were in the beginning 
among the Apostles. 

For as Christ acts towards us in 
faith, manifesting his lo\e, pouring 
out his blessing upon us, making u>* 
all like himself, and himself like us ; 
so we must also act towards our neigh- 
bor in regard to our professions, if we 
wish to be Christians. If our faitli is 
right, we will, undoubtedly, do thJiS 
willingly from our hearts. Here, then, 
all things are one thing, and all Chri*<' 
tians, one peison. Here, then, the 
law is entirely fulfilled. But, if we 
are unwilling' to do this, then we have 
neither fa ith nor Christ. Hence, it is 



+ A. Nun nor monk. 
t B. Than an omer. 



15G 



EXPLANATION OF THE EPISTLE FOR NEW YEARNS DAY. 



t'ttsy to perceive liow faith is now 
jn'ostruted in all tlie world, aiul that 
There are no more Cluistiaiis; and 
yet every corner is full of masses and 
divine services. These are sheer 
idolatry. 

You will say, then : '• in this Avay 
.^on will dis])erse all tlie cloisters and 
institutions, and j^ive occasioii for 
<iVery one to iiin out of them, and to 
forsake iiis order." I answer: These 
are not my Avords and doctrines, as 
yt^ii ])erceive. Ask St. raul, yea, 
<Jhrist and God, in reference to this 
matter, vrhy they disperse snch insti- 
tutions and transactions. Among 
the children of Israel, too, there were 
a. sino{iiaT people, called tlie ])eopleof 
.(hull and Moloch, until all the coun- 
try- and towns were full of their self- 
<levised and singular Jiiodes of wor- 
ship; so that Jeremiah 2, 28, and 
flosea 10, 1, say, they have erected as 
many altars and ^ods as they liave 
towns; and yet they all wivsiied to 
nerve God in this way. Therefore 
God permitted the country to be de- 
stroyed. 

The holy kin^i^ Josiah became dis- 
satisfied, 2 Kiiio-s 2:3, 5, severed and 
destroyed all their mofles of serving 
(rod, not fearing the Pop(^'s l>an, how- 
«'.ver, or that it miglit be said in regard 
to him, that lie had destroyed tlie 
services of God; as llabshakeh cen- 
sured the lioly king Hezekiah, ou a 
similar occasion, 2 Kings IS, 22.* 

Mark the words of Paul, l^ow he 
guards and secures both sides, so as 
to kcM'.j) us right in the nuddle track. 
He says: ^' There is neither Jew nor 
Greek," &c. If from these words, a 
Jew should say :, ^* If being a Jew 
avails nothing Uetbre (>od, well, then, 
I will let it pjiss, assmne the opposite, 
find l)ecome a Greek." Here St. Paul 
meets liim on the other side. ''No," 
.says he, ''to be a Greek also avails 
nothing." If the Greek should say: 
'• Why, I shall no longer b(^ a (ireek, 
fMit will become a dew." "Xo," says 
St. Paul, "it avails nothing to be a 
Jew." If the female or the bond 
.should say : " Why, were oidy I a 

* A. Yet, this doctrine does not destroy the 
floisters or institutions, l)ut tcaclies how to 
UAti them in a proper and Christian manner. 



male or free, since being a femiile 
or being bond avails nothing ;" St. 
Paul meets her, and says : ^' No^ to be 
a male or a female also avaitis' hoth- 
ing." Wh at, then, does avail ! Why, 
not to pass to either side, biit over, 
above Jew, Greek, bond, free, male, 
female, into faith and in Christ. The 
former are earthly ways ; the latter is 
a heavenly way. 

Thus, too, 1 Cor. 7, 18, he says : " Is 
any man called being circumcised * 
let him not become uncircumcised. Is ' 
any called in uncircumcision ? let him 
not be circumcised." What more is 
this, but that, On the one hand, a Jew 
slumld not say: "Since my circum- 
cision avails nothing, then the uncir- 
cumcision avails, and in it 1 will now 
become pious; and, on the other, a 
Greek should not say : " Since my un- 
circumcision avails nothing, if I wish 
to be saved, I must be circumcised.'^ 
^o, says St. Paul, not either, and 
tiius conclude^: "Circumcision is 
nothuig and uhcircumcision is noth- 
ing, l)ut the keeping of the command- 
ments of God." This is equivalent 
to saying, first believe in Christ, 
in wiiich faith the commandments 
of God \y ill be kept, and be pious and 
saved first, then be circumcised or 
uncircumcised, a Jew" or a Greek, a 
male or a female, bond or free, as yon 
will, the efficacy is the same.f 

Kow let us draw a rough compari- 
son : If a young boy should ICarn the 
art of shoemaking, and would engage 
with ii master so foolish and knavish 
as to tQacli iiim, that this trade is a 
means, • through which to become 
pious and to be saved, and if the boy 
would believe him, and luosecuto 

■ t A. Neither should a nun, priest, or monk 
i <<ay: ''If my condition in life avails nothing, 
I then I will become a layman." No, says St. 
j Paul, to 1)0 a layman also avails nothing. A- 
I i^ain, if a layman sliould say: O, if I were a 
I priest, a moak. or a nun, for my condition a« 
a layman is worldly and unblissful! No, 
says'St. Paul, the condition of monk, nun, or 
1 priest, avails nothing, and is as worldly and 
j unblissful as that of a layman. >Vhat, then, 
j avails? Beyojid yourself, beyond laymen, 
! beyond monks, beyond nuns, beyond ecclesin 
j astics, beyond worldliness. Believe in Christ, 
I do to your neighbor as you believe Christ ha* 
I done to you; this is the only right way to be- 
1 conic pious and happy, and there is no other. 



CONCERNING FAITH. 



157 



this trade under the impression tliat 
he must be saved through it, and that 
witliout it he cannot be saved ^ for- 
saking all other means, itaith and love ; 
what would you do in this case f 
Should you not commiserate the 
boy f Should not the master incur 
your displeasure and disapprobation f 
Xow, how would you relieve the boy 'l 
Would you say — "Beloved son, the 
art of siioem akin g does not render 
you pious. It avails nothing in heav- 
en, you must become a tailor." In 
tliis Avay, you would lead hiiu from 
one hell into another 5 aiul you would 
be just about as pious as that master. 
So thcs(^. act, who advise a priest to 
become a monk ; a monk, to enter 
some other, nuu'c dificult order, and 
thus cast the souls and consciences 
from one frying pan into the other. — 
i>ut in this way, you must relieve 
him : " Belovecl son, here tliere is 
neither shoemaking nor taihuing ; 
but you nuist believe in Christ, and 
then do to your neighbor, as you be- 
lieve Christ has done to you ; then 
you may continue to be a shoemaker, 
or a tailor, as you ]>lease.'' 

Behold, here you have liberated his 
soul ; here his consicence will be lilled 
with joy and' peace"; he will thank 
God and you: and, yet, he will not 
need to forsake his trade ; , no, he may 
follow it more joyfully aiul .freely than 
he did before. Eor Christ does not 
release cur hands from lal)Oj?,. our per- 
sons from otMce, our bodies from tiieir 
condition, or raidc, but' he redeems the 
sold fro m. false impressions and the 
conscienct^ iiom a false faitii. lie is a 
redeemer of. the consciences aiul a 
bishop , of souls,- as St. Peter says, 1 
Pet. 2.^ 25 ; yet he lets our hands con- 
tinue their labors, our ])erspnsjiheir of- 
tices, and our bodies their < (^nditions. 

Kow^, act thus too, thou priest, 
monk, nun. Believe not those teacli- 
ers who teach you that your condition, 
or rank, is a means through which to 
become pious and to be saved. They 
are nothing but bliud leaders of the 
blind, the messengers of the devil, and 
murderers of souls ; but learn iirst 
that to believe in Christ and to serve 
your neighbor, is the right way.* 

♦ A. Then remain where you are. 



But you will say: '*Yes, but I 
became clerical because I Avished t(> 
become pious and to be saved in this 
state, or condition; otherwise I would 
not have taken this step ; and I be- 
lieve there is not one in a thousand, 
who entered this state with any other 
intention ; and if people knew this, 
no one, indeed, would enter this cler- 
ical state, and in thirty years every 
cloister and institution would i>ass 
away of itself, so that no one would 
need to destroy them.'- 

Here I answer : Do you su])pos« 
then, tluit Christ was intoxica.ted or 
a fool, when he said that these falso 
CInists. Avill deceive many, even, if it. 
were possible, the elect. Matt. 2f , 24. 
And St. Peter, 2 Epistle 2, 2, sayn 
that many shall follow tlies(3 damna- 
ble sects. Is it astonishing, . then, 
that Christ spoke the truth 1 Will 
you beiieve.the iigments of your own 
mind rather than the words of ("hristt 
Observe, therefore, where this clerical 
state does not proceed in this way, in 
faith and love, as stated, I would not 
only that this my doctrine Avere a 
cause of destroying the cloisters and 
institutio]is, but that they alrettdy laj 
in ashes. If you can liberate your 
conscience and soid through this do(!- 
trine, and so live in your clerical state 
as not to think to become pious, and 
to be saved through it, but only to 
exercise your failli in it over your 
body, and to serve your neighbor ; 
then continue in it, and you need not 
run ironi it. But if you cannot do 
this, iind your conscience continues to 
be held captive ; it will be better lor 
you to tear your caps and pates, and 
to forsake your masses and prayers 
eternally, and become a swineherd, if 
you can do no better. For nothing 
in heaven or on earth should keep us 
from liberating our souls and con- 
sciences. 

If any one reproaches you as au 
apostate, a turn-coat, a vagab(aid 
monk, sufter it, and think of the dec- 
laration of Christ, Matt. 7, 3, whei« 
the one who had a beam in his ey(\ 
rebuked him who had a mote in hin 
eye. You are an apostate from men ; 
tiiey are apostates from God. Yo'i 
ran away from men, in order to get to 



158 



EXPLANATION OF THE EPISTLE FOli NEW YEAR'S DAY. 



irod ; they ran away from God, in or- 
der to get to themselves and to men. 

Be careful, however, not to deceive 
yourself so as to forsake your state 
from improper motives. For, our old 
Adaraic nature is very ready to adorn 
itself, and will take an ell, if you al- 
low it the breadth of a finger. You 
may deceive men ; God you cannot 
deceive. If you leave your state 
merely for the purpose of living free, 
and of being liberated from your or- 
der, and not wholly for the purpose 
of seeking the liberation of your eon- 
science, you have not followed me ; 
nor have I thus advised you ; this 1 
wish you to understand.* 

In a word, one of the two: you 
must either lay aside your opinion or 
meaning, or you must forsake your 
order. Faith will not allow the opin- 
ioti that you are to become pious, an<l 
to be saved by your spiritual life or 
order.! The only aim is at the head 
of the serpent, the opinion. If this 
were dead, so that persons would not 
imagine that they will or may become 
pious, or be saved by works and or- 
<lers, all danger and dread would be 
dissipated. 

But, the seri>ent is so careful of her 
liead, that Christ teaches us also to 
be thus careful of our heads, where 
he says: "Be ye wise as serpents, 
and harmless as doves," Matt. 10, 10. 
The serpent will expose her whole 
body and all that she has, to secure 
her head, in which is her life. 

Thus, we should be careful of our 
head, faith, risking all else for it ; let 
the consequence be what it may, for 
in it is our life. This, the evil sx)irit 
seeks to destroy hj such brilliant or- 

* You can remain in your orders indeed, 
and sustain your conscience free according to 
this doctrine. Mark tlie example which I 
have given in regard to the boy engaged in 
the craft of shoe-making. But, if you are so 
weak as not to be able to keep your conscience 
thus free, it is better to be far from these 
states. 

t Since faith, however, may allow the or- 
der, it is better to forsake the opinion than 
the order; otherwise it might happen tliat 
there would be such a remorse of conscience 
afterwards, in consequence of the forsaken 
order, (if the opinion were not dead,) as 
would be equivalent to remaining in the or- 
der. 



ders and states. When, moreover, 
we bruise the head of the serpent,, that 
is, our opinion, which is a false iaith 
resting upon works, all else becemes. 
harmless. Matt. 12, 34, Christ eallR 
the Pharisees a generation of vipers^ 
because they adhered so tenacioiwsly 
to their works and opinions. If, how- 
every we were to secure our heads^ 
like serpents do, and were we as Vise 
in onr ways as the children of the 
worhl are in theirs, then the simplici- 
ty of the dove Avould follow of itseltV 
so that we would embrace for our- 
selves no external works, states, per- 
formances. 

Here the greatest fault, however, m 
not Pilate's, but Caiaphas' who de- 
livered Christ into tlie hands of 
Pilate ,* that is, the Pope, bishops^ 
and doctors in the higb schools, who 
as shepherds should i)revent these 
things, and, yet like w€ylves, they 
themselves devour the sheep. Whilst 
they should preserve the faith, they 
exterminate it; and they not onky 
permit these orders amd states to KSt't 
in the world, but institute them ; th^y 
establish them and extol them, rei)os- 
ing the head of the serpent upon silk- 
en pillows, giving her milk enough to 
eat and to drink. They have intro- 
duced into the worM two declaratioi»fit» 
and impressed tUsem so deeply iato 
the hearts of all^ that it was impossi- 
ble for the Christian faith to continue. 
Tlie one is this l " The clerical state is 
a state of perfection.'- In this way 
they effected such a disparity betweeii 
themselves and common Christians, 
that they almost alone were regarded 
as Christians, and the others. a& un- 
worthy, reprobate domestics. lit this 
way they caused every one to gaze 
and to stare ; every one came flocking 
in, and wished to be perfect, and 
scorned the common condition in life 
as worthless, until they attadned the. 
K-otion that no one could becosne pious 
and be saved unless he become cleri- 
ical. 

Behold, in this manner, fa»ifch has 
fallen to the ground, and works and 
orders have arisen, i)recisely as if not 
only our becoming pious and being 
saved, but, also, perfection depends 
on their performance j when, at tlie 



C0NCE.EXOG FAITH. 



15f^ 



same time, all depends on faitli alone, ; 
J>oth to become pious and perfect. — | 
O, what a banner the infernal Satan ; 
hoisted here ! When that declaration | 
was introduced and took effect, he \ 
then, doubtless, scaled the metropolis j 
of Christianity. Thus, the blind, 
frantic multitude proceeds, ever talk- 
ing about perfection, and not know- 
ing one tittle about what piety is, to i 
i^ay nothing about what perfection is, 
thinking it must be accomplished by ' 
works and states. | 

Yet, besides this, tbey effected for | 
themselves a large air-hole, saying : \ 
•••Perfection and state of perfection | 
are two different things. A i)erson l 
may indeed be in a state of perfection, | 
and yet not be perfect ; that is, he i 
may be a clergyman, and yet not be \ 
lioly j as generally tbey all are in a i 
state of perfection, and yet none of | 
them are in perfection.^ They also j 
have St. Thomas from Aquin, who i 
teaches : ''It is not necessary to be 
|)erfect, but it is enough to be in a 
«tate of perfection, and to exi>ect to 
become perfect." j 

Hence, it is their custom now, that j 
^ person may be in a state of perfec- 
tion, and yet not be perfect, and that ! 
it is not necessary to be perfect, but ! 
only to strive after perfection. Blind, i 
blind, blind, frantic, frantic, frantic, • 
Ibolish, foolish, foolish, and mad are 
that people. Who does not know ; 
that a monk may wear a cap and 
a pate, and yet be a rogue at heart ? j 
He is in a state of perfection, and yet | 
lie is not perfect. A state of perfec- 1 
tion is now called monk, cap, and i 
pates. Let them lead the blind ; ! 
Ohrist says they are blind and leaders 
of the blind. If St. Thomas was holy, 
which I doubt, he surely become holy 
more extraordinarily than any one 
else ; this conclusion follows from his 
pernicious and venomous doctrines. 

The other declaration is this : — 
**The Gospel divides itself into two 
parts, in Consllia et jyraecepta , counsels 
and commandments.*^ In the whole 
Gospel Christ has presented but one 
counsel, namely, Chastity, which may 
also be observed in the laical state, 
by an individual who has that grace. 
But they have instituted twelve coun- 



sels in it, and they act in regard t(^ 
the Gospel as it suits them. In thi* 
way, however, they have now divided 
and separated the world ; their lives, 
they make to subsist in the counsels^ 
the lives of the laity, in the command- 
ments, pretending that their lives; 
are higher than the commandments 
of God. Consequently the lives of 
common Christians, and iSiith became 
like sour, ijutrid beer; every oik» 
stared open his eyes, contemned the 
commandments, and ran after the 
counsels. 

And when they had run almost out,, 
they finally found human laws, in 
clothing, meats, singing, reading,. 
I)ates, &c., and consequently the com- 
mandments of God followed after 
faith, and both were exterminated 
and forgotten, so that now to be per- 
fect and to live in the counsels, is tO" 
put oil black, white, grey, or speckled 
caps, to bawl in the churches, to 
shave the head, to eat no eggs, meat, 
butter, and yet to eat and to drink 
the best, and to live an idle, sumptu- 
ous life. 

Bebold, this Satan desired to ac- 
complish thiough these two declara- 
tions. The fiist exterminates faith 
and the whole ]N^ew Testament with 
Christ. The second, hunts down the^ 
commandments and the whole Okt 
Testament with Moses. These ar^ 
the peopJe,. concerning whom all the= 
Scriptures say that, in the end of tint 
world, they shall reign under Anti- 
dirist. Two declarations more perni- 
cious and virulent have never been 
made upon earth, which so powerfully 
and rapidly drive mit of the world 
the entire Scriptures of God, so that 
it is not known what commandment 
or Gospel is. The Gospel does not 
present codnmandiBents ; but it shows 
how impossible it is to observe them,, 
and teaches faith in Christ, through 
which they are kept. 

I wish, moreover, that all the clois- 
ters were supplied with ministers who 
])reacli the true dextrine of faith, or, 
that they were laid in ashes. For 
these there is no taediiun, like there- 
is for the conditions of laymen ; the 
layman does not attach to his laical 
works the opinion that he becomes pi~ 



ico 



EXPLANATION OF THE EPISTLE FOR NEW YI^AR'S pAY, 



VMS and is saved by them. The for- 
mer, however, can neither live nor 
exist withont that opinion. Here 
there is no remedy. Kight or wrong, 
they must pUiee faith in their works. 
Now, U^t this sivffice for once, in re- 
*^ar(l to the sects. Ahis, they are sf> 
deepl}^ corrupted as to cost many 
words: I scarcely know whether it 
will profit much to present again, the 
clear, lucid words of Paul. 

"And it' ye be Christ's, then arc ^ ye 
Abraham's seed, and heirjj according to 
the promise." 

•How does it folio w that all who put 
on Christ and are luis, are. also the 
seed and heirs of Abraham, when, at 
the same time, they are not of Jewish 
descent ' That all who put on Christ 
through baptisui and faith, are his, 
and that, on the other hand, he is {il- 
Ho tJieirs, is clear enougli from the 
preceding text and explanation ; and 
being all one in Christ and one with 
him, si)iritually, however, not bodily, 
they must also be and liave all that 
Christ is and has. But Christ is 
Abraham's seed; therefore they must 
also be Abraham's spiritual seed 
through him. Precisely as they have 
Christ, so they are also seed. They 
have him, however, not bodily in flesh 
and blood, but spiritually in faith, and 
iiciice they are not bodily, but spirit- 
ually his seed. 

But here it is to be observed that 
the Apostle attributes to Abraham 
three kinds of seed. First, those who 
are only physically his children, de- 
riving from lum only their tlesh and 
blood; this is a mere conseqiuaice of 
nature. AVith these God has no more 
to do than with heathens. This he 
allows in the case of ishmael who, al- 
though he was of Abrahiisn's tlesli and 
blood and his lirst son in this respect, 
was nevertheless not reckoned in the 
Hcriptures among Abraham's chil- 
dren. Again, thus Esau too was nat- 
urally Isaac's son and Abraham's llesh 
and blood; afterwards there were 
many of Israel, all of whom were 
Abraham's children as to their Hesh 
and blood, and yet they were destroy- 
ed in the Avilderness; subsequently 
there have been many who were con- 



demned; and the greater part of tbe^ 
Jews are still condemned. 

Secondly, those who are both phys- 
ically and spiritually Abraham^f!} chih 
dren, who bring with them not oid.r 
the tlesh and blood, but also the spirit 
and faith of Abraham ; as, Isaac, Ja 
cob, the patriarchs, prophets, and all 
the blessed among the i)eople of Isra- 
el. These are the true seed, Avith 
whom God has to do. This seed ho 
delivered out of Egypt, led into t]i(» 
land of Canaan, and favored witli in- 
nunu>rable blessings, as;.thpBcrij!)tuie.* 
show. For the sake of this -seed, ho 
tolerated amoiig them alsQ ilia, mere- 
ly physical seed, and allowed uk'ui to 
enjoy temporally similar bfessings. 
Now as Abraham was their spiritual 
father through the faith of Christ, so 
they were all his spiritual cjiildren 
also, independent of their natural 
relationship. 

Among this seed (Christ is the head, 
in whom Abraliam himself and all 
Abraham's seed, his brethren ami 
joint-heirs, are blessed. Now, this \» 
the text in which he speaks concern- 
ing this seed. Gen. 12, 3, and 22, 18: 
''In thy seed shall ail the natioris of 
the earth be blessed ." This i s f n I f i 1 1 ed 
in Christ* For they are altogether 
with Christ and in Christ, and Christ 
is with them and in them, one seed. 
Christ is blessed of God; his joiut- 
heirs are blessed through Christ ; the 
-heathens through the Apostles, and 
the Jews in Christ, who are also his 
joint seed. 

Thirdly, those who do not derive 
their tlesh and blood from Abraham, 
but possess his spiritual disposition, 
or character; that is, Abrahani's faith 
in Christ, his seed. Now, these ar« 
we and all Gentiles who are Chris- 
tians in true faith. For precisely 'a» 
unbelief is so strong as to .separate* 
eveji natural children, llesh and blood 
from Abraham's relationship,' so that 
in the Scriptures they are not called 
Abraham's seed and the children of 
God, so, on the other hand, faith is 
so much more powerful as to (consti- 
tute even those the true seed of Abra- 
ham, who are not of his llesh and 
blood, but merely bring with them 
the faith of Abraham, from his spir 



DR. LUTHER'S CHURCH -POSflL: 



sERM:ojsrs oisr the efistles. 



VOL I.] 



GAL. 3, 23-2O0 



[NO, 



itiial disposition. Of this St. Paul 
Kpeaks^, limn. 4, 13, Eom. 9, 8, and 
(ral. 3. This seed is indicated in the 
])roinise, in which God says to Ahra- 
imni: '* In thy seed shall all the na- ; 
tions of the earth be blessed." 

If this blessing- is to result to the 
tuitions, they must become like the 
»seed of Abraham. For Abraham and 
his seed have nothing- else, but this 
(dessing. If, then, the inheritance, 
the chief good, the blessing is one and 
the same to Abraham's seed and to 
all nations on earth, tliey all must 
likewise be reckoned equal heirs, seed, 
and children of Abraham, Avhether 
they derive their tlesh from him or 
not; so that it is concluded that 
Abraham has no seed except those on- 
ly who believe. For in the Scriptures 
these are accounted to him as seed. 
To this conclusion we are forced 
by the promise of God, which says 
Abraham's seed shall be blessed, and 
shall bless others. All that are seed 
and heirs of Abraham, must be bless- 
ed, according to the force of the words 
of the x)romise. 

Xow, no one is blessed unless he 
believe. He that believes not, re- 
mains under the curse ; so that, Rom. 
4, 13, and 9, 8, St. Paul may well call 
such seed of Abraham, the seed of 
tlic ju'omise ; that is, not the seed of 
the ti\?sh, but of faith, as designated 
in the lu'omise, as he says, Eom. 9, 8: 
••' They which are the children of the 
flesh, these are not the chddren of 
God: but the children of the promise 
are counted for siicd." With this, al- 
so, the declaration, John 1, 13, i works which Ik 
*^ AYhich were born, not of blood, nor 
of the will of the flesh, nor of the will 
of man, but of God,'' accords. 



Xow you perceive what the Apostle 
means, when he says here : '* If ye be 
(lirisfs, then are ye also Abraham'^ 
seed, and heirs according to the prom^ 
ise." A^ if he should say : " Ye arc 
not the natural seed of Abraham, — 
Avliich would profit you nothing at all, 
as it profits no one else,— but ye ar0 
his promised seed, upon which too the 
efficacy entirely depends." For Abra 
ham has no other seed but the prom- 
ised, blessed seed, God grant, whether 
they derive their flesh and blood from 
him or not. We must understand 
Abraham's seed according to the 
Scri])tures, not according to nature* 
Xow the Scriptures do not regard the 
nature, recognizing alike all who are 
blessed and believe, whether they are 
natural seed or not. Although God 
ibresaw that there would undoubted- 
ly be children of the blessing from the 
natural seed also ,• yet not in consc- 
(pience of their nature, but for the 
sake of election through grace. 

Xow, you must properly comprc: 
hend the phrase, '^'Abraham's seed^ 
and heirs, as already stated in th4 
preceding Epistle in oi^position to the 
self-righteous, that righteousness is 
not obtained through works, but it 
must precede them and ac(;omi)iish 
them. For he that is an heir, does 
not work for the inlieritance, or for a- 
reward of the inheritance, but he al- 
ready occnipies the inheritance, an([ 
uses it with his works; so, he tliat 
believes is already ])ious and just, and 
saved, besides, without any vrorks. 
through grace thus (jonfernnl. The. 



forms, are works 



subsequently j.'cr^ 
of exercise in this 
inheritance. . • 

It' moreover, you believe, you mu^^ 
F 



W2i 



EXPLAI^AiTION OF THE " EPISTLE FOR THE BFIPIMf^Y. 



1 



JiBertliat you, are an heir, and regard 
5^purself( a^a child of God, without 
any doubfe . If you^ doubt this, you 
a-re neither a child nor an heir; nor 
do: ypu- believe correctly. . This . you 
must not doubt either in life- or im 
death. But, what is a Christian- life 
but a commencement of eternal life ? 
If, however^ you merely intimate that; 
you are a child of God, and acknowl- 
edge this faith, Caiaphas, as a gTeat , 
service to God, will rend his garments,, 
and exclaim over ypu; Blasphemavity, 
and all the rest with him will say". 
Reus est mortis y; "We have a law, 
and according to < this law- he shall 
die; for he has made himself a child, 
of God; 'crucify him^ crucify him,' 
he is a heretic and a deceiver,^ &c., 
Joh^ 19, 7, 15. Let this be said in 
regard to you, andiprejw^r^foje.it;. so 
it must be. . 



BAY OF THE H0LY THKEB 
KWGS, [ JSPIPHAI^iY.] 



EPISTLE, , Is^aiah 60, 1-6.^. 

ARISE, shine; for thy light Is come^, 
and the glory of the LORD is risen upon 
tliee. 

For, behold, the darkness shall cover 
(he earth, and gross darkness the.people : 
but the LORD shall arise upon thee, and 
hb t?lory shall be seen Hpon thee. 

Ind tj:® Cientiles shall tome to thy light, 
apj! Ri«5?3 to the brightness of thy rising. 

Wit fii} tiaine eyes round about, and 
m^ i .^.n tlis^y gather thcmse4¥es together, 
tl?.ey ?«M<p to thee: tliy sons shall eome 
frcm f-M', a?ad thy daughters shall be nurs- 
ed ai- Jhf side. 

l^i--n V.imi feiialt ?ee, and Hou- together, 
ar>d t'aise heart shall fear, and be en- 
la fred*, because the abundance of the 
sea sh Ij be converted unto thee, the 
forces of the €entiles shall come unto 
thee. 

The multitude of camels shall cover 
thee, the dromedaries of Midian and 
E*»^.ah; all they from Sheba shall come; 
Utey shall bring gold and incense ; and 
tliey shall show fort|i;the praise^ of tlsi^ 



This Epistle or lesson is an admoni 
tion to faith, and a proclamation that: 
the Gospel is to be preached m all tlie 
world, and that Christians shall be 
gathered from all nations. The proph- 
ecy is clear and easy and, hence, it 
requires but littde*explanation. , 

The fact that the Gospel is styled a > 
light, glory, brightness, and a rising, 
of the Lord, indicates that a distinc- 
tion is to be made between the light 
of the Gospel and that of the law. 
^is distinction should bfe careliiBif' 
marked,^ so as not to confound th^* 
Gospel and the law, calling that Gos- 
pel, v»^hich is law, and that law, wbicli 
is Gospel. IniAdvent, and in the pre- 
ceding epistle^, we heard that the Gos- 
pel is a declaration of life, a doctrine of, 
grace, a light of joy, which promises, 
brings, and presents Christ, with all 
his blessings. But the law is a dec- 
laration of death, a doctrine of.wrath, 
a light of sadness, which reveals our 
sins and demands a righteousness^.,, 
which we cannot render;. and, hencej, 
our conscience perceives and feel»4 
that it: deserves death and eternaK 
wrath, and consequently it beeomes'-v 
sad and restle&s. This prophecy or 
Isaiah falls upon a conscience in thig t. 
wretched condition, in a manner so 
joyful, as to reanimate it again, to lill 
it with joy, and liberate it from th(? 
law and from sin. 

For this reason, we,ni,ay designate^- 
these two lights as follows : The one- 
as the light of the Lord, and the oth-^ 
er asthe, light of the servant, 2 Cor. . 
3, 13^ The light of the Lord arose 
through Christ, and the light of i\v^ 
servant thiDugli Moses. Aaron and 
the Children /Of Israel could not en^ 
dure the ligbt and the briglitness in 
the face of Mosas 5 he had to hang a 
veil over it. But; . on Mount Tabor, . 
the face of Christ,, when lie Avas trans- 
hgiired, was not intolerable; no, it 
was so lovely and delightful, that St*, 
Peter, transported with joy, exclaim- 
ed: ^'Lord, it is good lor us to be 
liere : if thou wilt, let us make here 
three tabernacles, ; one for thee, and 
one for Moses, and, owe for Elias.^' 
Nor was the light of Moses intolera- 
ble, but lovely; the Gos^pel renders 
the la w,^ the tutor, which was before 



HTSE OF THE GOSPEE M^B COlS'VEKSiGlS 0B ISE HEATHENS. 



mj. 



Impulsive and intolerable to nature^ 
agreeaWe, as we have ali^ady. keard. 
Thus says Isaiah 1: 

" Arii^e-, shine.*"* 

This risiugy no doiibtj has reference 
%6 one who has nofcyet risen, that is, 
to one who lies and sleeps, or is dead. 
This, it seems to me^ is the passage, 
to which St.. Paul refers, when he 
aays, Eph. 5, 14: '^Wherefore he 
aaith, Awake, thou. that sleepcst, and 
arise from the dead, and Christ shall j 
^ve thee light." Doubtless, Christ is | 
this light, concerning which Isaiah.! 
here speaks, and which shines- througii ! 
the Gospel in all the world, and en- j 
lightens all who rise and desire him.f j 

Now, who are the sleepers and the I 
dead? Doubtless,. a/i who ars under 
the laic. These are all dead in conse- 
quence of sin. But especially^ are 
those dead, who disregard the law,- 
and live independent of all restraint. 
The self-righteous^ who do not feel 
their wants and defects, are the sleep- 
ers. Both these classes have very lii> 
tie regard for the Gospel ; they sleep 
and die continually.. For. this reason 
the Spirit must wake them up, so that 
they may see and perceive this. But 
the third class, who feel the law, and 
whose conscience torments them, 
thirst after grace, and. sigh, for/ the 
Gospel; they rest not till it comes 
and is given to them ; they proclaim it 
also. Isaiali is one of these. Thus 
these sleepers and dead awake and re- 
ceive this light. 

For this reason he says. Permit 
yourself to be enlightened, or to shine. 
"Penuit this light to; fall upon you. 
Orawi, thou dead, not int^o the grave 
of yourlilthy life; that is,, quit lov- 
ing and following your evil course of 
Koiiduct, so that the liglit of the Gos- 
pel maj^ fall upon you and find- room 
in you. And thou sleeper, wake up, 
cjrawl not nuder tiie bed ol'your can> 
less and drowsy security and presump- 
tuous leliance on your ovv^n seif-right- 

* A. "For thy light is comn, and the glory 
«f tile Lord is risen upon thee." 

^ t A. But that Jerusalem is mentioned here, 
and not in St. Paul, matters nothing. Jeru- 
salem does not occur in the text of Isaiah. It 

t was introduced into the Epistle by some one 

' •ke, because the prophet addresses Jerusalem 

,1. •rthe children of IsraeL 



eousness, so that the trae light may 
have some claim upon you also. Thus^ 
it is necessaiTi^ friCqjiently to admonish* 
both these classes. A life nninflu-^ 
enced by proper restrain ts-is a great 
hindrance to the dead, and a secure 
self-righteousness ^nll scarcely allow 
the sleeper to perceive and accept this^ 
blissful light* 

'* Thy light is- come." — ^Why does 
he say, TJit^.light^ when at the samo 
time it is God's light ? — as will appear 
hereafter.. Answer: It is God's light 
and the light of all of us.* It is God's,. 
because he gives it ; it is ours, be- 
cause it enlightens us and we enjoy, 
its rays. In like manner, Christ says^. 
Matt. t5, 45, in regard to the sun, that 
it is the Father's: '^ He maketh hi;*^ 
sun to > rise on the evil and on tho^ 
goodt;"^ and still he says, John 11, 9: 
" If- any man walk in the day, ho^ 
stumbleth not, because he seeth the 



light of this w^orld ;'' 



that is, 



world;, and, 



this sun^ 
in 



, it wasv 
and hir*- 



of God enlightens the 
reference to himself. John 8j 12 : ^' L 
am the light of the world.',' Beside*, 
all this, it is the special light of Jeru- 
salem and the Children of Israel,! on 
account of tile promise ; for 
promised^ only to Abi^aham 
seed, as? Mary sings in the Magnificat^- 
Luke 1, 55 : '•'- As^ he spake to our- 
fathers, to Abraham, and to his seed 
for ever.'' In this respect, it is not 
the light of the Heatiien, to whom i 
nothing was promised, and yet it is- 
said, they AvilL receive it; as the- 
words of the promise iD^^l}'? '<^^^ Isai- 
ah here indicates. 

There is no doubt that nearly alK 
the prophecies of Isaiah, and of alt: 
the i)rophets, concerning Christ, arise 
and are drawn from the promise of" 
God, made to Abraliam,- Gen. 22, 18: 
''In thy seed shall all the nations off 
the earth be blessed." 

From these words it is clear, that. 

Christ, the seed of Abraham, was to- 

beniade knowu throughout the world. 

This could not be accom])iislied in hiSv 

I own person ; and hence it had to be ac* 

I complished by preaching.; and it was 

necessary, not only thus jo preach and 

I proclaim, but also to show the char- 

I * A. And JeruiJalem's. 

I t B, Ta whom the Prophet heT2 speaiw. 



im 



EXPLANATION OF THU fiTlSf t,B FOB THE BPIPlCtirr. 



aeter of the preaching^ namely, that 
it is a proclamation of blessings and 
g^ice, by which all the world might 
bo blessed. 

And hence, too, the conclusion, that 
tlto seed of Abraham is true man as 
well as God; that he must be born of 
a virgin; that his kingdom cannot be 
temporal and earthlj^, and that he 
must die and soon lise again from the 
dead, and be Lord o\ er all creatures. 

All this seems to be included in this 
divine promise, in brief, but clear and 
explicit terms; and it wttc easy to 
show, if time would admit, in a man- 
ner that any one might see and com- 
prehend, how these prophecies spring 
u}) and liow from this promise, as from 
11 fountain. For this reason, too, 
Abraham laughed in his heart, Gen. 
17, 17, when that promise whs made 
to him. For he understood it; as 
Christ himself indicates, where he 
says, concerning this langliing in his 
heart, John 8, 5G: "Your father 
Abraliam rejoic(Ml to see my day : and 
he saw it, and v/as glad." 

"And the glory of tlie Lord is risen 
upon thee." 

We have frequently spoken of the 
little word Gloria. It means honor, 
brightness, splendor. It is nothing 
else but a great, a splendid report or 
(Ty, arising fronj a glorious reality, not 
from a mere empty riroclamation. A 
glorious i^erson nuist be regarded liivc 
a sun or a light, so that, lu-eciselj' 
as the sun is a fountain full of light, 
and its lustre is the glory of its light, 
its diffusion and honor; (lustre is 
like a natural report of the sun, by 
which it is known and recognized in 
all the world, and is in no other way 
ditt'nsed and revealed,) the glory of 
an iiulividual is the fountain, sun, and 
tV)uudati()n of his glorious re])ort, and 
this report is the lustre of this glory, 
by vdiicli he is luoclaimed, extolled, 
r(M'X)giiized, and regarded as glorious. 
This, you will observe, is jvroperly 
implied by Gloria^ honor, renovvji, 
brilliancy. 

Thus, the Gospel is God^n glory ami 
our light. It is our light, because 
through it We ourselves see and know 
God and all things ; it is God^s glory, 
because through it his work and all 



bi» glorious operations ai'C i)reached,ii , 
proclaimed, extolled, recoguizetl, an(|, 
highly esteemed in all the world. ! 

JJut to speak more particularly in 
regard to this matter, it might be 
necessary to say that the Gospel m 
not the brightness itself, nor is it tlnV 
light itself; but it is the rimng of f hat 
hrightness and the approach of that 
light ; it is nothing else but a mani- 
festation of that light and brightness j 
for the light and the br-ghtness ex- . 
isted from eternity, as it is said, John 
1,4,5: ''In him was liie; and tlie^ 
life was the light of men ;" but it nei 
ther arose, nor was openly manifest- 
ed, except through the Gospel aluiu*/ 
Hence, the Gospel is also a report, a 
cry, of Divine brightness and glory/ 
so that the Scriptures call it the voice* 
of God in Ps. 21), 3, Ps. 08, 31, and in 
many other places. 

For this reason it is also called Gos- 
pel, that is, "a good message," be- 
cause it reveals and proclaims divinti 
blessings, divine glory, and di\ine 
honor or brightness, as it is said, i\s. 
19, 1 : " The heavens declare the glo- 
ry of God ; and the tii'mament show- 
eth his handiwork." What else U 
proclaiming and revealing, but tins 
l)reaching and proclaiming of the. 
Gospel tlirough the heavens, that is,' 
the A])0stles ? What is the bright.-.; 
ness and work of God, but the great, 
the glorious riches of his goodness 
iiud grace, poured out u])on us f 

Thus says St. Paul, Tit. 2, 11:— 
"Tlie grace of God that biingeth sal- 
vatii n hath appeared to all nun.*- 
How did it appear? Through thffi 
preachhie- of the Gospel. Tlds seem?^; 
to be the import of the words of Isaiah^ 
where he says: "Thy light is come,, 
and the glory of the Lord is risen u]>- 
on thee." That is, the light and glo- 
ry of God are ])reached and revealed 
to you. And that Christ himself i.<< 
the light and tlui glory, appears from 
the following: " And the glory of th(i 
Lord is risen upon thee ;" that is, is 
revealed. Again, it is said in this 
chapter, verse 20, "The Lord shaU bo 
thine everlasting light." 

Now, the liglit and the glory ar<^ 
God himself, as Christ, John 8, 12, 
saysf "I am the liglit.^' We hav« 



RISB.^ THE aoSPEL iA^D CONTEBStlON OF THE BliATHEN^. 345 



already heard in the Ei|)istle ^r 

^.'hiij^tuias, tliat Christ is the bright- 
ness of divine glory. Hence, it is 
clear that Isaiah does not si)eak here 
of the coaling or rising of Christ's 
birtii, but the rising of the Gospel aft- 
er the ascension of Christ, through 
which Christ is* spiritually and hap- 
])ily risen, and gloritied in the hearts 
of all believers in the world. The 
Scriptures speak more fre(piently con- 
cerning this rising, than they do con- 
c'crniug the birth of Christ. There 
lies the iiuportauce; on account of it 
lie was born ; upon it St. l*aul bases 
liimself, and says : God promised the 
Gospel "afore by his projdiets in the ho- 
ly scriptures, concerning his Son," ike. 

From this we may also learn what 
the Gospel is, and of what it si)eaks. 
It is a coming of light and a rising of 
glory. It speaks only of di\ine glo- 
ry, honor, and lame; that is, extols 
nothing but the work, the grace, the 
goodness of God towards us ; it shows 
that we should and must have his 
wink, grace, and goodness, and God 
liiniselt^ if we wish to secure salva- 
ti<m. In ih\& way it produces a two- 
fold effect in us. 

In the first place, it rejects our 
natural reason and light; it shows 
conclusively that they are nothing 
but darkness. Were there hght in- 
stead of darkness in us, it would be 
unnecessary for God to let this light \ 
rise upon us. Light enlightens noth- 
ing but darkness. Hence this epistle 
or lesson severely censures and con- 
demns all natural wisdom, all human 
reason, all heathen aits, all human 
doctrines and laws ; it is conclusive 
that all these are sheer darkness, 
since the rising of this light is neces- 
sary. For this reason, we should 
guard against all human doctrines, 
and all the conceits of reason, as 
against <larkness rejected and con- 
denmed by God, and only wake up 
and rise to behold this light and to 
follow it alone. 

In the second place, it casts down 
nil the glory and i)ride of our own 
works, our efforts, and free-will, so that 
we cannot draw consolation, or derive 
]|pn<H' fi-onj \\ny of these; they tion-^ 
tribwtG rather to our shi^me aud scau- 



d»l in the sight of God. For if Xhoim 
I is anything in us worthy of honor and 
I glory, this divine honor and glory 
I would rise upon us in vain. But, 
as they rise ui)on us, it is clear tha?t 
I there is nothing in us, which does nc^. 
contribute to oiu- shame and scandaL 
Concerning this St. l^aul, Eom. 3, 23, 
says : " All have sinned, and como 
short of the glory of God." As if ho 
should say: They may, it is true, 
have nature and the self-righteousnesB 
of men, and derive from these honor, 
praise, and glory temi)orally before 
men on earth, like those who are not 
sinners; but before God they are sin- 
ners, destitute of his glory, and una- 
ble to boast of him and his blessings. 

[N^ow, no one can be saved, unless 
the glory of God be in him, so that he 
njay console himself with God along 
and his blessings, and glory in thesc^ 
as it is said, Jer. 9, 24 and 2 Cor. 10, 
17: ^^But he that glorieth, let him 
glory in the Lord." This is the rising 
of divine glory. The Gospel in like 
manner condemns all our efforts, and 
extols only the goodness and grace of 
God, that is, God himself, so that wi^ 
may console ourselves with him alone 
and glory in him only, as it is said, Ps. 
144, 15 : "' Happy is that people, whose 
God is the Lord," and no one else. For 
this reason, it also follows in IsaiaJi; 

'• For, behold, the darkness shall cover 
the earth, and gross darkness the people : 
but the Lord shall arise upon thee, and 
his glory shall be seen upon thee." 

Here the prophet clearly indicate* 
that wherever Christ is not, there darJi- 
7iess exists, no matter how brilliant it 
may appear ; nor does he allow the 
medium devised by the high schools, 
when thev sav : Between darkness 
and Christ, the light of nature and 
human I'cason exists. They attribute 
darkness only to gross, wicked per- 
sons and fools. This middle light 
they regard as excellent, saying it 
may readily adapt itself to the light 
of Christ, and although it may be 
darkness when compared to the light 
of Christ, yet in itself it is a light* 
They do not perceive how highly en- 
lightened they imagine tliemselvcM, 
sinc>e usually the very worst are the 
most rational : '* The children of tJtj* 



166 



EXPi;i4:rT:A.^I0N OP THE EPISTLE WOR WSE ^EPIPH^lNY. 



vworld are in their igeiiGratioii wiser 
than the children of light7^:as Christ 
"Bays, Luke 16, 8 ; and -^et the.3^ are 
mot better adapted, ibut much less 
;Mapted, to4he true light, tlian others. 
IChis could mot be the case, if such 
flight were any advantage in securing 
tlie true light. 

Devils,.too, are wiser, more artful, 
;and crafty than men, and still they 
are not the better for that. JS^o, that 
*kind of light -is always at enmity with 
the true light, a« Paul, IRom. 8, 7, 
i«ays: '^(The carnal mind is enmity 
against God: for it tis -not sulyect to 
the law of God, .neither indeed can 
be." Therefore, God knewm© bettex 
way to deal witli the pernicious li^ht, 
'than to condemn and obscure it en- 
tirely; as St. Paul says: i Gt)r. 1, 19, 
.20 : '^ For jt.is written, I will ^destroy 
cthe wisdom of the wise,.'iind will bring 
.? to nothing the understanding ^f the 
iprudent. * * * sHath^not God made 
ifoolish the wisdom of this world 'F 

It is also said in this "same ^ehapfter 
^of Isaiah, verse 19 : '* The snn ShalHbe 
mo more thy light by day ; neitherr 
ifor brightness shall the moon .give 
;jijght unto thee: but Uie iLoM -shall 
Ibe unto thee an everlasting light,.aBd 
ithy God thy glory." What else 4s 
tthis, but a rejection of all temporal 
wisdom? Away, therefore, with this 
^babbling about natural light j adhere 
►closely to the words of Isaiah and the 
Scriptures, which teach us to flee from 
►«uch light as from darkness, and an 
•enemy ofithe true light. For that is 
4:he light, ^which teaches the Jews and 
.all tyrants to persecute and torture 
'Christ and all his saints, and which 
^cannot even to this day endure the 
Jtrue light; it always claims to be in 
ithe right' and to be light, when at the 
;same time it is darkness, and con- 
•^demned by the true light ; and hence 
•at rages and instigates all kinds of 
■^.vil. 

Here, however, a simpleton may 
4isk, How cafi all that natural reason 
teaches us, ;be darkness ? Is it not 
clear enough that three and two are 
ifive? Again, if any one wishes to 
make a coat, is he not wise if he take« 
-cloth lor it, and foolish, if he takes 
paper ^ Is not a manw^ho mamea a 



pious woman, wise, and one that ma3»- ' 
ries an iiinj>ious one, ifoolish! Ar?» 
there not ^innumerable instances in tlm 
affairs of ilium an life, similar to these f 
You cannot, %y any means, persuade 
us, that all this is darkness. Even 
Christ himself. Matt. J, 24, 26, indi^ 
cates that ^his is light, where he says:: 
'^^ Whosoever heareth these saying* 
of mine, and doeth them, I will liken 
him unto a wise man, which built his 
house -upon a rock. * * * And every 
one that lieareth these sayings of 
mine, and doeth them not, shall be 
likened unto a foolish man, which 
built his house upon the sand." Now^ 
if the man who built his house upon 
a rock, m in darkness, who then 
builds wisely? Again, Luke 16, 8, 
Christ, speaking of the unjust steward, 
who had wasted Ms lord^s goods, says* 
that he liad acted wisely in pursuing 
the course which he took in regard to 
liis lord^s debtors. And St. Paul also 
says to the Oerinthians, 1 Cor. 11, 5^ 
14 : IS^ature itself teaches that a wom- 
an should not pray in the church, with 
her head uncovered. 

Aimwer : This is all true ; but her« 
dt is necessary to make a distinction 
between God and men, or between 
spiritual and temporal things. In 
temporal things and things which 
pertain to »men, man is sufficiently ra- 
ti^jnaL For these he needs no othe? 
light, tet reason. Therefore, God 
doesaiot teach ius in the Scriptures 
how to build houses, to make clothing, 
to mar]np;, to wage wars, to sail upon 
the seas, &c. For these, our natural 
light is suflftcient. But in divine 
things, that is, things which pertaiii 
to God, and which .must be so per- 
formed as to be ;acceptable to him, 
afed secure happiness for us, our 
nature is so entirely blind, as to be 
unable to recognize them in the slight- 
est degree. 

It is so presumptuous as to plunge 
into these things, like a blind horse.; 
but aU its determinations and conclwi- 
sions are, as certainly as God li?e&, 
ftilse and erroneous. Here at act® 
like a man who builds on sand, like 
one who takes cobwebs for a gairmenit, 
iug Isaiah says,jPsaiah 59, .6, .-..Here; it 
i^tekes sand in the place of meal, &o 



"nmE OV >TWE i3^0'gPJSL im) CO^JYEBiSIO^ of THia SEATHElSfS. I'C?? 



mvake bread. Here it sows wiinci, and 

reaps the whirlwind, as Plosea 8, 7, 

says. Here it measures the air with 

a spoon, carries light into the cellar 

ill a tray, and weighs flames in a bal- 

•ance, performing all kinds of nonsense, 

■that ever happened, or that can ever 

^be devised. For all Its efforts or lie- 

' signs are intended as services to Ood, 

when at the same time they are not. 

But if you inquire of nature, whiit 
must be done to please God and to be 
saved, it replies: Ay, you must build 
'Churches, cast bells, institute masses, 
'Observe vigils, make chalices, pyxes, 
images, and ornamehts, burn candles, 
pray a certain length of tiu»e, fast in 
honor of St. Cathaiiue, become a 
priest or a monk, go to Rome and 
to St. Jacob, wear shirts made odt of 
^lairs, torture yourself, ~&c. These are 
.good works, and proper ways to sal- 
vation. But if you a^k how it knows 
that these things are acceptable to 
^od, it is unable to ^ive any '<rther 
answer, but that it thinks they are. 
This is sheer imagination ; yes, it "is 
gloom and darkness besides, '^is is 
what Isaiah calls darkness and gross 
'darkness, into which all who do ^ot 
i accept that divine light, must fall, and 
-it i^ impossible for them to doaify- 
thing that is right in the siglit of God. 
Nothing is more offensive to God, 
'than to regard such gross darkness as 
light, instead of darkness, to reject 
^the true Ught, and to persecute or put 
"to death all who d^fisnd ihe truth in 
regard to this important ma'tter. 
Trom that source arises all idolatry. 
'The Jews had their Baal, Moloch, 
Ashtaroth, Camon PeoE, and similar 
idols without ntiniber.; so that Jere- 
miah, 2, 28, says: ^-According to the 
number of thy cities, are thy gods;" 
and Hosea, 10, 1 : '' Acc^lKliug to the 
'the multitude 'of his iimit he hath in- 
'Creased the altars ;^' and. again, Isaiah 
^, 8 : " Their land is also full of idols.'' 
Xow, all this was nothing but di- 
n'ine ser\ ice, by which tkey presumed 
tto serve the true ^od. (For this rea- 
.*son, • the Prophets, who censured 
ithese things, were slain thy them, as 
^destroyers of the divine service and 
Jas blasphemers against God. But it 
>waf a^ervice of God, ^instituted ac- 



cording to the dictates of nature, and 
not according to the commandment of 
God. In the service of God, he is 
the light himself, and will accept 
nothing ^Ise biit that which he has 
commanded and instituted. We read, 
Lev. 10, 2, that Nadab and Abihu, 
sons of Aaron, "were consumed before 
the altar by fire, when at the same 
time they were jlriests' called of God, 
and had done nothing more than put 
-strange, unconsecrated fire into the 
censer,---a thing which was not in 
accordance with the commandment 
of Gotl ; so little ^ill he tolerate us 
^to recognize and style that divtue 
•ser%nee, v/hich he has not so styled. 
What else does an individual do, who 
.'pre&times to do this, biit make an 
idol out of God ? He imagines that 
God entertains the same opinion tha^ 
^he does, and forms, at will, in his own 
mind, a God for himself, presuming 
itha't God must and will be delighted 
with anything which he may devise. 

This is nothing else but changinig 
and perverting the will and intention 
*of God to suit our will and intention. 
This is mocking God, and regarding 
liim as a spectre, a wooden image, 
which we may change and fashion at 
pleasure ; a thingwhich he will not al- 
low by any means. For he will not per- 
mit us to make an image of him, or an 
idol, as is evident from the first com- 
mandment; nor will he allow us to 
misuse his name, as is clear from the 
second commandment. Both of these 
commandments are just and rights 
Hence it isampossible for the dictateis 
of nature to please God ia that way, 
Xo, it is the highest presumption 
on earth, and of all tliings the most 
offensiv^e to him. 

In ^iew of this distinction between 
God and man, there ^an be no diflS- 
culty in distinguishiijg the true light 
from the false. Whatever is not com- 
manded o'f '"God, ^oiild be avoided in 
the most careful mariner, although 
angels or saints order and institute 
it. The greater portion of all the 
laws of the Pope and the orders of 
the ecclesiaStiGS inust be false. For 
the gi'eater paTt of them are nothing* 
but human de\ice8, in regard to ex- 
tepaal wser?ks, which G(M has not €o«l^- 



EXPLATfATIO]^ OF THE EPISTLE J'pB 'l^UJi lEPIPHANY. 



23jaiided f and idolatry i^ievails more 
ifiiiiie world liow tliau it did in the 
<lay^ of the Jews; and yet persons 
ji»;t'esume to serve God in tins Avay, 
Wheii at the same tiine it is wrong in 
0Y61^y respect. 

*'l)iviiie' light teaches us to trust and 
believe in God, to leave all things to 
him, freely to submit to his workings 
itiid operations, to accept, i)erforni, 
a|id beai^ all that may present itself, 
ija'liis providence, and to serve our 
lieighbor during the whole course of 
oVir lives. In such fiiith there is no 
tliiference in works ; all are alike. In 
this state of mind we may well serv e 
(x6dj by erecting buildings, by plant- 
ingi, threshing, and performing all 
inannidr of external Avorks. For all 
theSse i>roceed properly in divine light, 
iti. faith. This, God himself regards 
a^ his service and as a divine course 
of bonduct. 

^ In regard to this, however, nature 
imd reason know so little, that thev 
proceed to condemn such faith as er- 
ror and heresy, accepting the Avorks 
wiiicli they discover in the beloved 
H|iihts and their orders, unwilling and 
uiiable to perceive that the saints did 
these works under the influence of 
(iiViiie light and faith Vvhich they con- 
fleitin. Thus they make for them- 
selves an idol out of the examples of 
tfie sailits, persisting continually and 
irrevocably in their blindness and 
idolatry. 

■ Hence the wholesome instruction 
of 'Solomon, Prov. 3, 5: ^'Lean not 
unto thine own understanding;'^ a- 
g*aih, Prov. o, 7: ''Be not Avise in 
thihe own eyes;" which St. Paul, 
Boin. 12, 1(>, introduces: "Be not 
wise in your own conceits," 

In their commencenient, the pa])al 
laws also inculcate this principle, but 
for the purpose of terrify hi g all the 
Av'orld by the.«e declarations of the 
ScWptitres, so that no one may reject 
lii^ foolish laws, in eonsefpu^ice of 
this doctrine,— a thing which Avouhl 

is 



to this doctrine of Solomon and St. 
Panl. He ibrbids every one to think 
for himself; and yet he enforces in 
ail abominable manner his own opin- 
ions throughout the woild. But Solo- 
mon does not intend that Ave should 
be taught by ourselves, or by any hu- 
man reason and devicc^s, but of God 
alone, our Lord. Whatever is not 
taught (^r inculcated by him, wo 
should avoid as darkness. For he 
neither can nor Avill allow in diving 
things an assistant master or teacher'; 
he himself intends to be the light and 
teacher, so that our faith may be 
pure and clear in diAine matters. 

In temi)oral things, however, in 
Avhich you may learn from a carpenter 
to construct a building, you may act 
otherAvise: You may leaiii to i>aint 
from a i)ainter, from a shoemaker, to 
make shoes; from a scribe, to Avrite; 
but to serve God and to knoAv how 
this and all other works become good, 
you learn not from man, but from 
God alone; for God teaches you to 
belieA'e in him and to love your neigh- 
bor in all your Avorks. JMen teach 
you to Avork Avithout faith, and to 
loA'e yourself only, so as to forget 
God and your neighbor. 

This, you Avill perceive, is tho 
meaning of Isaiah, where he says: 
" Behold, the darkness sliaU cover 
the earth, and gross darkness tho 
people." He cannot be understood 
as speaking of literal darkness, — tho 
sun Avith its light continued as it 
Avas, — but of darkness Avhich is o])- 
posed to the light, in regard to Avhich 
he says: "Thy light is come," and 
* * * "the Lord shall arise upon 
thee." KoAv those upon Avhom the 
Lord does tiot rise and shine, are in 
darkness; so thiit darkness liere is 
nothing else but unbeliei" and natural 
reason ; 



precisely 



li^ just and necessary. His object 
tB captivate all persons, so that they 
Jiiiiy ri^giird him alone as Avise, and 
f0Mo\^ Irilii, re'^aMl6Ss of the Avisdoin 

o| Go<i^ HiH'laiWS Consist of inere — -- ,, ., 

l^j^lf ^eylc6s^ 'djtec^lj^ iiioppQsitiQiJL aiid natural lij^ht ; as Isaiah e^plufij^^ 



as tlie light is 
Christ, or faith in (JhrisI, thnmgh 
which Christ dwells in the l»eart; as 
St. Paul says, Fph. ;5, 17. Tliuy, loo, 
earth here does not mean the natural 
earth, — this did not be<'ome darker 
through Christ, — but earthly \neii 
Avho neith( r believe, nor acceiit Christ 
through the Gospel, but ratlier coii- 
tinuo in tlieir earthly iiiiaginatioiiH 



f 



KISE OF THE GOSPEL AHiJ) COrvVEE{<ION OF THE HEATHENS. 



lGf> 



/dmself, saying: "Gross daikiit'ss I is coverod not only with daikuess, but 



^hall cover the peoi)le."' 

But what does this imply f AYere 
not persons in darkness juevious to 
the advent of Christ ? If he brouglit 
the light through tlie (Jospel, liow 
does it happen that darkness tlu'u 
lii'st ap]>eari*d? We must bear in 
jnind here, that Isaiah is speaking of } tlie liglit, does not rise upou them,. 



with gross darkness, in this way he 
indieati s not only the blindness of thin 
wretelied people, bnt also their gross- 
darkness; so that thi.s light does uot 
rise upon theui. The (iospel is uot 
jueaehed to the Jews; they are un- 
willing to hear it. Tluu-efore Christ,. 



tlie fiewisli people only. These lie 
divides into two classes. The oue en- 
joys tke light, and tlie other is over- 
wheiuied in darkness ; as was really 
the case. For this reason he says: 
"The earth * * and the people.*' So 
loo David, l*s. 2, 1, says concerning 
them : " AVhy do the" i)eople speak 
vainly ''against the Lord, and against 
Ills anointed.'' Now th'Mvhole peo])le 
of Israel awaited Christ, and from 
tlie shadows of the law through Christ, 
they enjoyed light. But matters 
8eeined to be reversed. The grer.ter 
j)ortion of them fell, aud merged 
<lee])er into darkness. 

For, ju-evious to the advent of 
Clirist, there was a light, the law, in 
which Christ was promised to them. 



tJirough the Cospel: and hence they 
remain covered in their unbelief with- 
out jueaching and instruction ; as. 
( jrod, l>'aiah 5^. 0, says in regard to^ 
this : '• 1 will also command the clouds 
that they rain no more rain upon it ;'' 
that is, no preaclier shall ]»reach to 
them concerning Christ. This you 
perceive is not only being in darkness, 
in unbelief, but being covered v.ith it; 
so as to hear no i)reaching, through 
whicii the light might rise u[)ou them* 
O, terrible prophecy and example for 
all who ]eject the (lospel ! 

Yet, "Upon thee,' says he, "shall 
the Lord arise.'' The whole nation 
was not blinded. From it the better 
and gieater portion of the Christian 
Church is tlerived ; the Apostles* 



lUit when he came and fultilled the j Evangelists, aud numenms saints.- 



law, they still continued to hang upon 
the law, and to await his api)roach, 
80 that in this way, they seem to have 
lost the design and intention of the 
law, which they once had; and it 
hapjjcned with them, as it does with 
a person who leaves far behind him 
tlie light which he shouhl have before 
liim, or Avhichhe oiiceh;i<l before him. 
He thus goes deeper into darkness, 
without light. A person who has his 
eyes tixed on a light before him, no ' 
matter how faritnuiy be oft' from him, '■ 
may see indeed whither he io going; i 
but one who leaves it behind him and | 
turns his back upon it, is overwhelm- I 
ed in darkness. ^ 

In this way the Jews act, who have 
the law, which shines u}M)n Christ i 
who is idready come, behind them; ! 
they reject its light which fails up4Ui 
Christ, with the exi)ectatioii, that it 
will shine for them upon another 
Christ who is yet to come. But here 
there is no light ; this will amount to 



These are those who are neithei- in 
(hirkness nor covered with it. To them 
the Lord himself was i)reached, and 
so preaciied that his glory appears or 
is seen in them. He does not nu^relj 
say : The glory of the Lord is risen 
upon thee, but that it shall be seen 
upon thee ; so that it is not only re- 
vealed to tliem, — a thing which oc- 
curred also to the unbelieving jjortion, 
— but it appeared to them, and they 
know him aTid his glory. They per- 
severed in these. Therefore, the ris- 
ing of this light, that is, the Gospel, 
vras not taken away from them. 

This seems to be the meaning of 
Isaiah : This part of the text refers ta 
the fruits of tlie lueached (Jospel, and 
the hist, to th<i ]ueaching of the Gos^ 
])el. The Gospel arose, and admonish- 
ed all to arise. But afterv. aids somt^ 
becauK^ so hardened and overwhelmed 
in darkness, that the light did not- 
arise upon tliem again, neither was it 
l»reached to them any moie. Other** 



nothing ; the law points to no other i were enlight<.uied, and continued in 



Chri.st. 
for this reason he says : The earth 



I that rising. 

j This tilways has been the cikse, eveu 



EXPLANATION OF THE EPlSa^LtE !POR THE imriPHANY. 



Xo this day, in reg'ard to the pr<*adi- 
tiio^ of Christ aud tlte Gvospel. Soisre 
^acceptit, and are enlightened ; others, 
the j>Teiiter portion, condenni it as 
error, and turn aAvay from it. For 
this reason it is, tkat they are over- 
^vhehned in their mibelief | the Gos- 
pel is no h;T);»er proclaimed oi' preach- 
ed to them^ -nor are tfney disposed to 
•liear it : andfience tl?ey mugt, indeefl, 
be covered up ?again«t tjh-e rising' '(yf 
this light. 

No one shonM be astonished at l^is. 
The Scri[)tnre i« nnchanrgea^le : — 
''^n^arkness sharl>cover the earth, and 
vgross darkness ^le people*'' If this 
^vRs the case ^^^'t!li ?the cliosen people, 
the Jews, the natnTal seed of Abia- 
liani ; how much more may it be tlie 
•case with us heathens, descendants 
from another blood and nature. We 
^see even now, that no one is alloAved 
to preach to them any thing that the 
Poi)e. aud the papists have condemn- 
ed ; they will not tolerate it. There- 
of ore they lenniin covered up in their 
^darkness ; they have their own preadb- 
ing, with which they prot-ect and coii- 
-ceai their own blindness ; and it ha|)- 
^>ens to them as they wi^, like it did 
Ho the Jev/s. 

'" And tlie Geatiles shall come feo thy 
light, aud Kings to the brightuess of thy 
•3-i>in<r." 

When the grtrnt^r part of the Je^'^s 
were unwilling to gi'^^e place for the 
'iruits of the G ospel, and continued in 
their blindness, — it could not exist 
without fiiiit, — it broke forth in all 
the world, and gathered in the Gen- 
tiles. This is what Isaiali says here, 
^nd it is cIcMir in itself from the ful- 
'tillment. For the heathen nations 
embra<ied < liristianity, and walked in 
Christ, the true h^ht, t3arough genu- 
ine faith. 'I'his fruit so inx^reased 
ithat even kings, the mo^t exalted on 
^»«;rth, humbled themselv^^s under this 
faith. This (drttumstance was reveal- 
od, la ©rdei* that preachers might not 
h'Q pufted up when they convert kings 
or any one else, as if they had a<^com- 
plished it themselves. God foresaw 
it all, caused it to be revealed, and 
promised the Gospel besides. 

This declaration of Isaiah had a 
vigofou)j sway in former times-, when 



inany of noble lank and i)ositioii 
^^mong the Gentiles embraced Chris- 
tianity. Now, however, they are so 
iperverted by the Turks snd the Pope, 
t^iat this deehiration seems to have 
little eilect ; and, strange to say, even 
other heathen nations have been per- 
^'erted by them. But it is revealed, 
that Antichrist shall mislead all the 
woi'ld, that Christ restored. 

But what is implied by the phrase^ 
"To the brightness of thy rising.'^ 
He styles Christ the glory or bright- 
ness of the rising, tiiat is, of the Gos- 
pel, because the Gospel will be con- 
tinually enforced and preached, so 
that it will always be rising up 
against human doctrines which are^ 
in the highest degree, dangerous to 
kings and those in 4iigh places. Upon 
these the <evil Spirit seizes first with 
his i)er\^i^ons and human doctrines, 
and having these, he can easily dra^ 
along mth them the oommon, illiter- 
ate Brasses. In this way, the Pope 
first seized upon the kings and prin- 
ces, and with them the masses. This 
he could Mot have accomplished, had 
the Gos|>el continued to rise ; nor wa« 
any such thing ejected, when it first 
arose. But now dt is set, aiid human 
do<:'trines have ai^sen. Here, 5io on© 
walks in God's Irght. 

'* Lift ^p thine eyes round about, and 
see : alJl they gatlier themselves together-^ 
they come to thee : thy sons shall conio 
from afar, and thy daughters shall be 
nursed at thy side." 

to enumerate th« 
are con- 
verted to the faith. And from the 
fact that he calls upon Jerusalem t© 
lilt up her eyes round about, and see, 
it is easy to i)erceive that he i« speak- 
ing of si)iritual sons and daughtersi, 
men and women who beli*e vein Christ; 
and hence, too, their cominrg and asf- 
sembling mnst be understood in a 
spiiituai manner. They did not liter- 
ally come to Jerusalem, but they be- 
lieved in that light which had arisen 
upon her, and which was round about 
her, with their hearts and spirits. 
For no one (;an come to this light, by 
means of his feet ; else, all those at 
Jerusalem would have been enlight- 
ened. The greater part of them, how- 



Here he begins 
cx)untries, in which Gentiles 



KISE OF THE GOSPEL AND CONVERSION OF TRE HEATHENS. 



171 



*ever, remained in blindness and dark- 
ness, as already stated. 

^ow, if the light is spiritual, the 
conclusion forces itself upon us, that 
the children, the coming and assem- 
bling are also spiritual. But for the 
force of this conclusion, we would 
have to understand the children and 
the assembling, not in a spiritual, but 
in a real, ijhysical sense, as the 
words literally imply. But now, since 
4;he light is spiritual, the coming and 
the assembling must be spiritual; so, 
too, the children must be spiritual. 
For the natural children and seed of 
Abraham, did not, in consequence of 
the fact that they were of his flesh 
and blood, come to this light, but, be- 
•€ause they were his spiritual children ; 
as it is stated in the preceding Epis- 
tle. 

The phrase, ^*Thy so®s shall come 
from afar," also indicates tliat refer- 
ence is had to spiritual children from 
,amoU;g the heathens. The apostles, 
Peter and Paul, speak of thelieathens 
as being far off , and of the Jews as 
3)eing near. Eph. 2, 13 : " Ye who 
rsometimes were far off are made nigh 
by the blood of Christ ;" again, v. 17 : 
'**Came and preached i^eace to you 
'VNhich Avere afar off, and to ^em that 
^ere nigh." The reason for such rei^- 
Tesentation seems to be tiiis: The 
Jews had the la w and the promises of 
Ood concerning 'Christ, and the hea- 
thens did not have them. IS^ow, since 
the heathens neither are nor can l>e 
the natural children of Abraham, or 
Jerusalem, and Isaiah still sj^eaks of 
them here, he must certainly have 
x^ference to spiritual children. 

In like manner, the Jerusalem,* 
^^hich fee admonishes to lift up her 
«yes and see, is not the material or 
natural Jerusalem ,^ — the natural Je- 
Tusalem is not the mother of these 
children, but a murderess of the moth- 
er and children and father, — but, it is 
the spiritual mother j that is, the as- 
«embl3' of the Apostles and all holy 
Christians of the Jewish nation, which 
'assembly is the Christian Church ; 
and it is called Jerusalem, because it 
>arose and assembled in that city, and 
theuce extended throughout the world. 

* B. Or the Jewish nation. 



There had to be some special place or 
location in the world, for the begin- 
ning of the Gospel and Christianity. 
This took place in Jerusalem, in the 
midst of the worst enemies of th« 
Gospel and Christianity. 

Xow, the design of Isaiah seems to 
be this : Look round alxjut thee, upon 
ti^e four quarters of tlu' world; vso 
great and broad will I make thee, that 
thou shalt be ki all the world, and 
thy children shall dwell everywiiere. 
All these w^erds were designed to con- 
sole the first Christians at Jerusalem, 
in consequem*e of the fact that their 
number was small and tlipy were des- 
pised, as w^ll as in the midst of their 
enemies, who should have been their 
best friends ; as it follows m this same 
chapter of Isaiah. It seemed foolish 
for sotsniall a band to undertake a 
matter so great and novel, and to 
raise itself up in ()i)positioii to suck 
overwhelming masses. 

The Jews thought they would soon 
exterminate them, and check their ef- 
forts ; they «commenced their work of 
slaughter, persecution, and expulsion!, 
everywhere, presuming that it vrould 
be an easy matter to root out thest 
poor, impotent people. Fool-like, 
they did not see that in this way they 
fanned the fire already enkindled, and 
scattered it throughout the world.— 
Their raging and raving only contrib- 
uted the more to the fulfillment of 
this declaration of Isaiah and of the 
will of God, against themselves. By 
means of this persecution, Christiana 
were driven into all the world, and 
the Gospel was extended, so that ev- 
erywhere tbe sons and daughters of 
Jerusalem v-ere gathered to this lights 

It is in every respecrt characteristic 
of divine mastershi]) to accomplish an 
object most successfully, through the 
instrumentality of an enemy. Even 
by their raging to exterminate the 
word and people of God, persons ex- 
terminate themselves, and only per- 
petuate the word and people of God ^ 
so that it is advantageous ?ind profita- 
ble to have|enemies and persecutors, 
for the sake of the l^tilh and word of 
God. Incalculable oonsohitions and 
advantages result from these. In re- 
*gard to this, it. is said, Ps; 2, 1 : *' Why 



172 



EXPLANATION OF THE EPISTLE FOR TQE EPIPHANY. 



*lo the lieathen rage, aud the people 
imagine a vain thing'' against Christ! 
As if he shoukl any, Tliev strive and 
rage to exterminate liim, Avithout see- 
ing that, in this way, they even 
fitrengthen him. 

Thus too, here, Isaiah says to his 
beloved Jerusalem: Fear not, grieve 
not, east not your eyes down, but lift 
them up joyfully, and look round 
about ; be not misled by the fact that 
your nearest relatives are your worst 
enemies, that they seek to extermi- 
nate you, and regaid you as too mean 
to dwell in their midst; let them rush 
till and go. AVhere they kill one of 
you, a thousand shall rise in his i>laee. 
If tliej^ drive one of you away, lie 
jshall bruig many thousands in return. 
If they extinguish the Gospel at one 
place, it will rise at ten other places, 
until, independent of their thanks and 
•consent, you shall have sons and 
daughteivs every wherein place of those 
who shonkl be your sons and daugh- 
ters, and who are your enemies; so 
that you shall ultimately be strength- 
ened and multiplied, and they sliall 
be diminished and exterminated ; the 
evil designs which they wished to 
heap u})on you, shall fall on them, 
and you shall ou]i)y what they be- 
grudged you. AVe clearly perceive 
li;)w ail tills was accomi)iished and 
fullilled. 

" Then thou sbalt see, and flow toseth- 
fir, and tliinc heart shall fear, ar»d be en- 
hifged : because the abundance of th^> 
sea shall be converted unto thee, the 
forces of the Gentiles shall cooie unto 
thee." 

By " the abundance of the sea,'' we 
must unch'rstand isere, not its natural 
watei', but t\w. country lying and the 
j)eo])le dwelling along the sea; pre- 
cisely a.s we migbt say in regard to 
the Kiiine, that the wiioie Khine has 
risen up, that is, the country and the 
peoi)le on the llhine. It is customary 
in the 8cri[)tui'es, altliough there are 
many and various seas, to call tin^ 
iMediterranean sea, the Sea, without 
any surname; whilst the lied sea is 
designated l)y its surname. 

(ieograpluTS call tlie Mediterranean 
siea by that name, because it lies in 
tkfd iiMddle of the country, nsing froni 



the West; on its left are Spain^ 
France, Italy, Greece, and Asia, an 
far as Sicily ; on the right, Africa and 
Egypt, as far as Palestine. Thus it 
is touched on both sides by great and 
powerful countries and nations, and 
it is full of islands, as Candia, Khodes,. 
Cyprus ; now, for the most part, un- 
der the control of the Turks. The 
Mediterranean sea is called in the 
Scriptures the Sea; and the Jewish 
country lies on the West; Palestine 
at the end of the sea, and the Jewish 
countrj^ touches Palestine on the 
East. 

Now the people on this sea, and 
especially those on the left side, are 
called by the general name, Gentiles, 
in the Scriptures. Those on the right 
side and towiirds the East are desig- 
nated in the Scriptures by particular 
names. To these Gentiles we belong* 
and all who live towards the North* 
on the left side of the sea. Hence» 
St. Paul, 2 Tim. 1, II, and in other 
places, calls himself, ''A preacher and 
an a])ostle of the Gentiles." To this 
section of the country on the left sid« 
of the sea he i)reached and addressed 
all his Epistles, not having gone be- 
yond the sea, on the right. 

To these Gentiles Isaiah refers, 
when he says, ''Tlie abundance of the 
sea shall be converted unto thee, the 
forces of the Gentiles shall couie unto 
thee." The abundance of the sea and 
the forces of the Gentiles are the same 
tiling; and he shows himself, that we 
jaust not urideistand water by the 
abundance of the sea, but people. 

Thus too, *' Forces of the Gentiles'* 
does not mean their strength or pow- 
er. Of what a^lvantage would these 
be in the Church t But it has refer- 
ence to the great multitudes. We 
are in the habit of saying in regard to 
a great (piantity of money. Here is a 
])ower otiiioney; that is, a great pile 
of money. So heie the forces of the 
(Jentiles, tliat is, a great mass or 
multitude of Gentiles. We also call 
a h)r<l mighty, when he has a great 
countiy, much land and many i)eoi>le. 

This deciaration of Isaiah was ful- 
lilled foi- the most jiart through th<ft 
instrumentality of St. Paul, our apos- 
tle. Through his preiiching the abuu* 



RISE OF THK GOSPEL A>D C0!5VKKBI0>' OF THE HEATHEKS. 173 



<lauce of the Sea wys converted, and altation were completed in the Gen- 
the forces of tlie Gentiles came to the tiles. 

faith. All this was said to show who : But why does he use such a nndti- 
the sons and dau<»hteis are, that were : plicity of words here: *' Then thou 
to come from atar, namely, the abun- ! shalt see, and flow* too-ether, and 
dance of the Genti!es on the great ' thine heart shall fear [wonder,] and 
Mediterranean,couvertedby St. Paul, i be enlarged f" AVhat is implied br 
From this it appears again, th-Atace, Ircahforth, wonder, imd enlarged f 

Tliey are terms of consolatory prom- 



this coming is not to be understood in 
a strictly- literal sense. How could 
such a mass and force of ])eople as- 
semble in the single town of Jerusa- 
leni, to say nothing of their dwelling 
and remaining there ? He says the 
iibundance of the sea shall be con- 
verted or turned around ; precisely as 
when we walk and turn our faces or 
bodies around. This also shows that 
the Gentiles were not to come to .)e- 



ise. It is customary, in the Hebrew 
language, to use the word, see, to ex- 
])rcss tlie state of mind, wlien the will 
and desires of any one are accomplish- 
ed, as Ps. 54, 7 : ''And mine eye hath 
seen his desire u]ion mine enemies ','^ 
that is, 1 shall see in tliem what I 
long sir.ce desired to see, m-inely, 
their su])pression and the perjietua- 
tion of tlie truth. Again, Ps. ;>7, ;U: 
rusalem physically, but their turning i ^' When the ^vicked are cut otf, thou 
aiound is their coming. Previously | shalt see it ;'' tiiat^is, then thou slialt 
thev were turned to the world, but 



now they are changed, and turned to 
the Church. 

In like manner does he call the 
abundance of the sea, in Hebrew, 
llanion, which implies mass or abun 



see what thou didst desiie. Again, 
Ps. .'>.■), 21 : "Yea. they opened their 
mouth Avide against me, and said, A- 
ha, aha, our eye hath i^i'^n it;'' that 
is, Aye, hoAv pleasant this is ; we long- 
since desired to see it. Thus, here^ 



dance. To this, doubtless, the promise | too : ^' Then thou shalt see ;" that % 
of CJod to Abraham, that he should I thou art now a poor, little, impotent, 
be a father of manv nations or Gen- j band ; thine enemies see what they 
tiles, refers. For thus God spoke to desire to see, and thou desirest to se* 
lini., Gen. 17, .j: ":N>ither shall thy ' thyself great and numerous. But 
name any more be called Abram, but this thou seest not yet ; thou must set> 
thy nanie shall be Abraham ; for a what thou desirest not, for a short 
father of many nations have I made | time; then thou too shalt see, and 



thee.^' 

Here God adds x\n^ first letter of 
the vroid H;unon to Abram, making 
out of it xVbraham. and assigning his 
own reason for it^ saying: He should 
be a father, Jfawoii, that is, of the 
abundance of the (jc utiles; precisely 
as if he had said with Isaiah: He 
shall be a father, Hamon, of the Sea, a 
father of the abundance or multitude 
of the Gentiles. Hence St. Paul ; ent with the principles of nature 
urges in his Episth s, that through | Our eyes naturally turn away fiouj 
faith the Gentiles are the children ! that which we do not wish to see, so as 



they wshall not see. When the iriulti- 
tude of the Sea vshall be turned to thee, 
then shalt thou see what thou didst 
long desii'C to see; and they sliallnot 
see what they so ardently desired.. 
Thou must have patience for a while, 
and not see ; thou must endure ap- 
paj'ent iiisigniticance, and bear th« 
cr<)ss. 

This manner of speaking is consist- 



and seed of Abraham, according to 
the promise of God. To this Isaiah 
had reference, desiring to describe the 
fultillment of this ])romise. At first 
he was called Aljram, a father of the 
high, or high father, and afterwards 
he was called AbrahauD, a father of 
the abundance or niultitude of the 
Gentiles, so that his highness and ex- 



not to behold it. But, to that which 
we desire, they readily turn with 
admiration and pleasure. Hence^ 
thej)roverb: ^' Where the heart is^ 
the eves also look." Thus, we nsav 
Aveil say. He does not see, that is, it 
does not please him. For, of all the 
organs, the eyes are the most sig- 

" * B. Or, break fortlL 



174 



EXPLANATION OF THE EPfg^TLE FOR THE EPIPHANT. 



niticaiit index of the pleasures or dis-^ 
pleasures of the heart. 

The word flow y also has reference to 
this pleasure and consolation. It is 
customary to say, in regard to a thing, 
that is delightful and easily moA^ed, 
It goes of itself. That which is soft, 
is pliable and yielding ; but that which 
is dry, liard, and rough, is unyielding^ 
and iniiexible, and is attended with 
difficulty and displeasure. Thus Isai- 
ah wishes to say, Thou shalt see the 
pleasure of thy heart, in consequence 
of which, thou wilt he so delighted 
and tilled with pleas utre, as to tlow, 
and do and endure everything with 
joy, pleasuEe^ and alacritj^,, without 
to>*!?ble OS displeasure. This, is the 
Ikmt of the Spirit, resulting froia the 
Qonsolatioui of the divine x^romise. 
I^liis renders persons mild, joyful, and 
flowing, with whom all thijigs go 



In tiki third place, how does the 
fbrase, Thy heart shall fear, or be 
amazed, accord with the idea, of pleas- 
ure '? The real, the great pleasures 
which shall arise above oim* de^res 
and expectations, will bring with 
them fear, or amazensjent, because 
tliey transcend all our expeGta>tions. 
When through the preaching of St. 
Peter, the Holy Spirit fell on the 
(lentiles, Cornelius and his, Luke, 
Acts 10, 45, says ; '' They were aston- 
ished, as many as came with Peter, 
because that on the Gentiles was al- 
»o poured out the gift of the Holy 
Ghost ;" — a thingr which they did not 
ill the least expect. Thus, too, Isaiah 
says, Jerusalem^, in consequence of 
great Joy, shall be amazed in her 
iieart, or tilled with fear,, because sijch 
a large multitude of Gentiles shall 
mnite with such a poor, little, perse- 
cuted hock. 

Jn the fourth ])lace, '^ Thy heart 
»hall be enlarged.''. We may readily 
infer that this phrase has reference to 
true greatness, security, and freedom. 
These result from the (M^nsolation of 
the Spirit and the joy of the heart, 
which arise, when the o])erations of 
< rod upon us, transcend our ex])ecta- 
tions and desires. This is his manner 
of o])erating, as the text in Ifeaiah 
t-eaches, and as St^ Paul also asserts, 



Eph. 3, 20. God always does "ex- 
ceeding abundantly above all that wer 
ask or think."' Thus, too, he acted in 
regard to this, his little flock or band 
which he permitted to be persecuted 
and degraded, that it seemed to be- 
destitute of life and influence ; and 
yet, almost before any one could look 
aroiund, it had spread throughout the- 
woi'ld, and increased in strength and 
influence^, surpassing all its enemies., 
Tiias is astonishing in our eyes. 

" The 11) nit itude of camels shall cover 
thee, the dromedaries of Midian and 
Ephab ; and they from Sheba shall come : 
they shall bring gold and incense ; and 
they shall show forth the praises of ther 
Lord." 

Isaiah having spoken of the Gen- 
tiles, who came from the abundance 
of the sea, West of Jerusalem, now 
speaks of the people or nations that 
come from the East. Midian, Ephah,,. 
SheK^, and the people who travel with 
camels, lie East of Jerusalem. We^ 
read. Gen. 25, 2-4, that Abraliamhad^? 
six sons by his third wife, Keturah, — 
Zimran, and Jokshan, and Med an,, 
and Midian, and Ishbak, and Shuah.. 
The fourth son, Midian, begat Ephah 
and Epher. Hence we have the two,/ 
Midian and Ephah, of whom Isaiah 
luire speaks. Again, the second son,. 
Jokshan, begat Sheba, and Dedan. 
Again, Gen. 10, 1, 0, 7, we read that^ 
Noah begat Shem, Ham, and Japhetic. 
Ham beirat Cush and his brethren^. 



Kaamah begat..- 



begat 
Ckisli begat Kaamah. 
Sheba and Dedan, names simihir to- 
those of the sons of Abraham. 

Now, it is and will remain doubt- 
ful whether Isaiah refei-s here to She- 
ba who sprang from Abraham, or 
Sheba who sprang from Hriiii. . This,, 
however, is of little importance. It 
happens on earth, that one natioii'? 
drives another, away,. and occu})ics its- 
country; like iiulividual houses and, 
lands in towns are changed and sold;, 
and paSvS. fromi one lord to another. I 
have already stated that the countries- 
East of Jerusalem have various and 
particnlar names; they are not desig^- 
nated by the general name. Gentiles, 
like the countries on the Mediterra- 
nean sea. They have diflerent names, 
Chedar, Midian, Ishmael,. Nabajotl/, 



RISE OP THE GOSPEI.. AND COm^RSIOI^ QE THE HEATHENS: * W^ 



Jtinmoii, Edoin, Moab, Sheba, accoid- 
ing to their primary lords. Moses, 
G^eii. 25, 2, 3, 4, 0, says tliat Abrahaiii 
separated liis sons by liis wile Ketiu 
Eah, from Isaac, aud sent them, to- 
wards the East. Hence, it is certain^* 
t^iat they occupied many of thotse 
countries, and that Midian,, Ephali, 
and Sheba became the chief countries. 

According to Latia and Greek ge- 
ogriiphers, these nations ok peopk^ are 
called Arabs, and they divide Arabia 
into three parts, — Arahla chsert^'j 
Arabia petrea, Arabia feliv; — tMt 
is, desert Arabia, Arabia the .stony, 
and fertile Arabia. Desert Arabfa 
lies between Egypt and Judea, tovrards 
the East, through which tlie children 
of Israel weie led by Moses ; aiid';this» 
itection only is called in the Hebrew 
language Arabia. For, in the He- 
brew, Aiabia. means desert. Arabia 
the stony touches Jordan towards tlie 
East ; it is a large comitry. But Isai- 
ah does not speak here of either of 
these. 

The fertile and greater Arabia, ly- 
ing far from Judea., on the other side 
©f desert Arabia anil stony Arabia, is 
called Sheba in tlie H^ebrevv ; and it 
is a matter of no importiince, w^hether 
it derives its name fromi the son of 
Abraham or from the son of Ham. 
Ephah is a part of this ifertile Arabia. 
Erom this Arabia,, or Sheba, the Turk 
llohammed <'ame, and his^ sepidchre 
is in the town .Mecca, in tliat country. 
It is called ricii, or fertile Arabia, b'e- 
eause it abounds with })reciovis gold 
and noble fruits ; and, especiiilly in 
frankincense, which is producedanno 
«tther portion of the world. Tin s, with 
many other costly spices, the Queen 
of Sheba, in. that wuntry, brought to 
King Solomon, 1 Kings 10, I.f Of 
this Sheba aud. Ephali Isuiah s]>eaks 
here. Thes<^ people used camels and 
the like. Midian,. liowever, was their 
neighbor, and bordered with them on 
the Ked sea, between Egypt and fer- 
tile ^Viabia. 

Isaiah means that so many camels 
and dromedaries shall come out of 
^it country, that the great multitude 

* A, Credible. 

t A. Xow the Sultan occupit'S it, instead 
•I tlifcTurk. 



will eviGQi cdvei* the country, as a 
great ajciny covers the earth, where it 
mD¥.@*^and encamps. Xot that the 
oamels and dromedaries will come, 
alone, but the people sittingLajid rid- 
ing on them. He explains himself,., 
when he says the multitude of camels, 
and dromedaries shall come out ot" 
Midian and Ephah, by adding, and. 
indicating people: "All they from 
Sheba shall come: they shall brings 
gold and incem»e j and they shivll sheWi 
forth the praises of the Lortk;^ as itT 
he should say,. The people from. Midi- 
an and Epliidii shall come in, siiclfe 
great number,^,. that the great abuu- 
dance and multitude of camels and 
dromedaiies chilli cover thv country. 
And why do. I speak of Midian and 
Ephah only, parts and parcels of Ara*. 
bia? — even all and every part of fer» 
tile Ariibia sliall come. 

These questions may arise here : — 
Has this reference to natural canieU 
and dromedaries f Did they really, 
literally bring gold and incense t 
])id all fertile Arabia really come % 
It is true, we do not read that any of 
these things really occurred in thi». 
way. Although, now, many explain 
this passage as having reference t*> 
the Magi, wise men, who came from, 
that country after the birth of Christ, 



as the (iospel says ; yet, their num- 
ber was so small, that it cannot be 
said in regard to them, that their 
camels covered the country, on ac- 
count of their great multitude. Xot: 
were they tiae whole of the inhabi-. 
tants of Sheba ; they were only a.- 
small part of the peo})le. AVe must, 
not, however, resort to s]>i ritual iuterr 
pretation, unless necessity' require* 
it. 

But, since all this did not occur iu 
a strictly iiieiMi smst-; nor is it- 
likely or credible that it e\'er v, ill ;. 
since it is inconsistent with the prin- 
ciples of nature, that, ail they froju 
Sheba shall come in a physical man- 
ner to Jerusalem,— a countiy of peo- 
ple so great and powerful come to one. 
city ; — since the preceding part of this 
chapter of Isaiah refers merely to 
spiritual light, tlie Gospel, faith, and 
to spiritual coming and assemblings 
and since the ooming to the Churci 



176 



EXPLANATIOK OF THE EPISTI.E FOB THE EPIPHANY. 



has lit! refi'ivncc to tlie ptTSou of 
< /hrist, physically, we shall adhen' to 
this view, and we feel s;itisti( d that the 
I'auses aad facts are sufficient to eoiii- 
pel us to admit that this part of th(; 
t'hapter also refers to si>iritiial eoiii' 
ing. Thus, the Gliristiaii Church 
shall see, flow to<^ether, be aiuazed, 
and filled with joy, when not only th(> 
abundance of the Sea, West, but also 
the richest and greatest people, or na- 
tion, Arabia, shall be gathered to her 
from the East. 

Besides ail this, the fact, that there j 
are many things declared in this 
chapter that cannot be understood as j 
referring to a literal coming, forces i 
this conclusion u[K)n us. As for in- | 
stance, wijen it is said, v. 7: '^ All the j 
Hocks of ivedar shall be gathered to- i 
gether unto thee; the rams of ISTebai- \ 
oth shall minister unto thee: they j 
shall come up with acceptance on 
mine altar."* Again, v. 10: ''The 
ftons of strangers shall build n^) thy 



walls, and their kings shall njinister 
unto thee," &c. These things have 
jiot ha[)pened nor will they ever occur 
ill a physical sense. 

Therefore, this must be the mean- 
ing of Isaiah: The people of this 
country, Arabia, shall come in great 
numbers to the faith and the (xospel, 
and offer themselves up, with all tliey 
have, their camels, dronu^daries, gohl, 
incense, «&(;. For where there are true 
Christians, they will give themselves 
up, and all that they have, to the 
service of ( Ihrist and his followers ; as 
we see even among ourselves, that 
large donations are made to tlie 
Church, and every one gives himself 
up, with {ill that he has, freely and 
willingly, to Christ and his followers; 
as St. Paul also writes in regard to 
the rhili])pians and Corinthians, 2- 
Coy. 8, 1. 

This Epistle includes the greatest, 
the most numerous, ])0werful, aiul 
richest nations or peoi)h' on earth, — 
the abundance of the Sea and the 
forces of the Gentiles. This is almost 
the heart of the people on earth, in 
regard to numbers and power. Ara- 

♦ A. What kind of an altar and offering 
-would this be? 



bia is regarded as the richest an4 
noblest nation. By this it is indicate* i 
that all the world will be converte<l 
to the faith. For this reason, even 1 
the gold, the incense, and camel« 
could be understood liere in a 
sti ictly literal sense, the coming and 
bringing must still be understood in 
regard to the spiritual Jerusalem* 
But what the spiritual sense is, w« 
shall leave for the Cospel. 

The phrase, "All they from Sheba,'' 
I does not imply that all of them be- 
j came believers, but that the whol* 
I country became Christian; although 
I there were some in it that did not be- 
jlieve; precisely as we say in regard 
I to Germany, because the old heathen- 
j ish customs no longer exist, that th« 
I whole country is now Christian. Al- 
I though the smaller portion only ar«* 
true Christians, yet for the sake of 
these, all are called Christians. Thus, 
too, the whole Jewish i)eople wer<i 
called the i)eople of God, Num. 25, 
and yet many of them worshii)ed 
idols. 

Finally he says, '' They shall shew 
forth the praises of the Lord." Th« 
true, tlie special vrork of a Christian 
is, to confess his sins and shame, and 
to shoAv foi'th the grace and the work of 
God in him. For, no on(^, wiio doej»i 
not see the grace of God and tlii» 
light, can show forth the praises and 
honor of God. But no one, who yet 
cleaves to, and appreciates his own 
light, works, efforts, and nature, can 
perceive the grace of God. He is, 
and continues, in his old, blind, dead,, 
Adamic nature. He rises not, to se^ 
this light; he prefers to show forth 
his own praises. Isaiah here ap- 
plauds those who come from Arabia;, 
l)ecause they are true Christians, who 
show forth the praises of God. This^ 
doubtless, was the hap])y result of 
tlie intluences of this light of gra-c« 
and the Gospel. 



END OF VOLUME FIRST. 





DR. MARTIN LUTHER'S 



OHUECH-POSTIL. 



SERMONS ON THE EPISTLES: 

COMPRISING 

A SERMON ON THE EPISTLES FOR THE DIFFERENT SUN- 
DAYS AND FESTIVALS IN THE YEAR. 



TRANSLATED FEOM THE GERMAllf. 



NEW MARKET, YA. 



NETTMARKET EVANGELICAL LUTHERAN PUBLISHING COMPANY. 

1869. 
HENKEL & CALVERT, Printers. 






» ■ ■ — ! J- 




lE^naMMaiaHaaaBttaagBB 







DR. MARTIN LUTHER'S 



CHUEOH-POSTIL. 



SERMONS ON THE EPISTLES: 

COMPRISING 

A SERMON ON THE EPISTLES FOR THE DIFFERENT SUN- 
DAYS AND FESTIVALS IN THE YEAR. 



TEANSLATED FEOM THE GEEMAE". 



4*^ 



NEW MARKET, VA. 

NEW MARKET EVANGELICAL LUTHERAN rUBLTSIIING COMrANY. 

18G9. 

nENKEL & CALVERT, rmNTERS. 



Ir» ftattitt Mxii\tts Sljurrl^-fi^stil. 



SERMONS ON THE EPISTLES; 

COMPRISING 

A Sermon on the Epistles for the different Sun- 
days and Festivals in the year. 

The whole work will be published in about 18 montlily numbers, in 
double-columns, large octavo, containing 32 pages each. 

TERMS: 

$2.50 per copy^ for the whole work, 18 montlily numbers. Every indi- 
vidual who sends Jive subscribers, shall be entitled to an extra copy 
of tlie work. 

For every 10 subscribers he will be allowed to retain 15 per cent. 

For every 20 subscribers, 20 per cent. 

All subscriptions must be paid in advance. 
Send in your subscriptions at once. 
Back numbers may still be furnished. 

All remittances and business letters should be addressed to 

REV. S. HENKEL, 

Netv Market, Shenandoah Co., T\i, 



New Market Evangelical Lutheran Publishing Company. 












*f^m^ 



/^rr:^r^^^ 



^^^ci^r>o'^:f^n^^'^rN 



^5$.-;' 






'■^^^MrM. :s ^ c. ^. ^ .^ .>s ^. >s rx 



^rr 






Sf^i^r^ 



\^m^f^: 



jj 



>.'"^■■^^oA/ 






'^^-^X^5a^^^^; 



.Ma^ 









A A AU 



V^V^A 



^k. 



OO^A, 



Mm 






m'^c 



,r\r>r'^,^^ 



^^'sr^r^rr^^f^r 



^fS^. 



^^^^.p^ ^^^^-^^wn 









\ .' 



\^f\r\'i^ '•- 



■|i^^^l^^^A^^^^^; 



,/-,A'- ^^ "^^r 













^f^^m^ 




%f>^^^l^khhf\ki. 


Wm^K £.'^Kr\^^ 


^^^^^^^■2122. 




mMmr-p 


"^.fi/ 






J>Mf€l 






^••nr'^ / 



•il^^f^l^n^A^' 















AAA/^ 



'^^^'^ 



f^^^^^fT^^r 






.^^.'^r^rr.^^X 



•.^A/6,''. 



r,'^,^/''--- 



■jijiWl^MAs^^?^^^ 



■ ' • 5 1 



>^-^^^---v 









V'^^/^A' 



■.^'^A*' 



^:;^?/v^y.,;;A«A;^;;-^'"'^ 



lt,)l.^^^^^?^, 



K^^r-SA^^^^ 









«P'«^*<«, 



^ ;: '^ n 



'M^^'^.^^r^^ 



^A^A^ 






:^m; 



LIBRARY OF CONGRESS 



029 794 926 3 



1 1 



•;• ♦■ 



^(•7i 






^v-ii 







.r::r 




